Durga Saptshati
Every question on the site tagged Durga Saptshati, each answered from a timestamped source rather than a summary written from memory.
The 700-verse scripture (also called Chandi Path or Devi Mahatmya) recounting the Goddess's victories over demons.
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Is initiation (diksha) required to recite Sri Durga Saptashati?
No — reciting Saptashati for the Goddess's grace, protection, or pleasure needs no initiation at all; initiation is only required if you recite it with specific desires for siddhis or the six magical rituals (Shatkarma).
What qualifications are needed to recite Saptashati — must you wear the sacred thread, and can women recite it?
Women can recite Saptashati, and those without the sacred thread (Yajnopavita) may recite it in a simple manner with minimal chanting, but taking up heavy chanting like 108 rounds while skipping prescribed procedure requires initiation, the sacred thread ceremony, or a Guru's instruction.
Are fasting, Kalash establishment, and an unbroken flame mandatory for Navratri recitation?
No — if you lack the financial means to maintain an unbroken flame or a full Kalash-based worship for nine days, you can recite Saptashati without either, and there is no fault in this for devotion to the Goddess; fasting depends purely on physical capacity.
Can a mustard oil lamp be used during Navratri worship, or only ghee or sesame oil?
Mustard oil is not reserved only for death rituals or spirits, as some misleading videos claim — it can be used for regular worship and is specifically used in protection rituals; the real requirement is purity of the oil, whichever type is used.
Can Saptashati be recited on a chair if physical limitations prevent floor seating?
Yes — if physical ailments like joint or back pain prevent floor seating, a clean chair covered with a red cloth is acceptable for devotional recitation, though strict floor seating is required only for tantric practice seeking siddhis.
What is the correct timing for morning Aarti and recitation during Navratri?
Morning Aarti and offerings must be completed by 7:00–7:30 AM at the latest during Navratri — earlier is better — because divine powers gather at fixed times when the Kalash and unbroken flame are established, and absence at that time causes divine displeasure (Dev Dosha).
Should Saptashati recitation happen before or after Aarti, and can it be done at night?
Complete basic morning worship and Aarti by 7:00–7:30 AM regardless of body constraints, then recite Saptashati afterward at a comfortable pace; night recitation is also acceptable starting around 8–10 PM, but morning Aarti timing is never relaxed even after a late night.
How should food offerings (bhog) and fruit-fasting be handled during Navratri?
Offer bhog according to your own financial capability rather than rigidly following claims about specific day-wise offerings, and during fasting consume only enough fruit, coconut water, or clean juice to sustain the body.
Does reciting Saptashati in Hindi give full benefit, and can the recitation be split across multiple sittings?
Yes to both — reciting the main 13 chapters and the three secrets (Rahasya) in Hindi while the Kavach, Argala, and Keelak are recited in Sanskrit gives full benefit if done with sincere feeling, and the full recitation may be split across two or three sittings if physical strength is lacking.
What is un-keelan (Shap Vimochana), and when should it be performed during Saptashati recitation?
For the uninitiated, including women without Guru instruction, the third un-keelan method — reciting the un-cursing (Shap Vimochana) mantras of Brahma, Vashistha, and Vishwamitra for each chapter — is most popular, and it needs to be performed only once at the beginning of the recitation period, not daily.
What is Samput recitation, and which method should a common person use?
A common person seeking significant results should use the Udaya Samput method; advanced formats like Viloma, Pratiloma, or Bijatmak Saptashati should not be attempted without initiation, experience, and having already recited the full Saptashati at least 100 times normally.
Which four guardian deities (Veers) must be worshipped alongside the Goddess during Saptashati recitation?
Ganesha, Bhairava (as Batuk Bhairava), Narasimha and Hanuman together, and Shiva are the four guardian powers that must be worshipped alongside the Goddess during Saptashati recitation.
Can Durga Saptashati be recited in the morning and a Mahavidya such as Bagalamukhi be worshipped at night?
Yes, if physically capable and experienced, but caution is needed — practicing intensive rituals for both a Mahavidya and Durga while fasting increases bodily heat and dehydration, and beginners should instead focus deeply on a single deity.
What is the simplest Saptashati-related practice for complete beginners?
Complete beginners unable to perform full Saptashati procedures should recite Sri Durga Saptashloki — the seven key mantras of Saptashati — nine times every morning and evening with a formal resolve (Sankalp).
Which specific mantras from Saptashati address specific problems like estrangement, debt, or negative energy?
Saptashati contains specific mantras for specific needs — attraction of an estranged person, protection from severe adversity and debt, auspicious events and marriage obstacles, removing ancestral or divine faults, and protection from negative energies and evil eyes.
Sutak pauses regular worship, a permanent idol under about six inches replaces paper photos and is not moved or bathed daily, and havan may be substituted with extra chanting or donated materials.
Sutak pauses regular worship, permanent idols should be used instead of paper photos, the main idol should not exceed about 6 inches, the primary idol should not be moved or bathed daily after installation, pregnant women past three months should avoid the core worship area, and Havan can be substituted with extra chanting or donated materials.
What are deceptive dream signs during a severe occult attack, and how can one see through them?
Practitioners often experience deceptive dreams (Bhatkaiya) where the actual perpetrator appears friendly to avoid suspicion; a practitioner with substantial accumulated japa will find the mantra reciting automatically in sleep, and recalling it instantly dismantles the illusion and reveals the adversary's true hostile nature.
Origin of Kaushiki and Kalika from Parvati's body
The speaker recounts what he says the Durga Saptashati describes in its seventh chapter. After Shumbha and Nishumbha expelled the devatas from swarga, the devatas went to the Himalaya and praised Bhagwati, invoking her by her old boon that she would appear whenever they called in calamity. Parvati was there for tapasya; at the devatas' stuti a devi emerged from her body. When she came out, Parvati's own form turned dark — that dark form settled on the Himalaya and became famous as the Kalka of the Himalaya, the great shakti Kalika. The one who emerged was fair, named Kaushiki; she is also regarded as the form of Mahasaraswati, and the Ashtabhuja form of Bhagwati on the Vindhya mountain is said to be, in part, this same Mahasaraswati. Kaushiki took shelter on the Himalaya itself, present there by plan for the slaying of Shumbha and Nishumbha.
The demons' demand for Kaushiki and her vow to marry only her conqueror
The speaker continues the Saptashati story: Shumbha and Nishumbha's messengers Chanda and Munda saw Kaushiki first and went to describe her beauty — such is the rakshasas' way, he says; first they expel the devatas, then, as the saying goes that when someone is to be made to suffer the Lord takes away his intellect first, Jagadamba takes their intellect, they are deluded and walk off to invite their own death. Chanda and Munda argued that since Varuna's gold-raining umbrella, Indra's Airavata and Yama's kaal-danda were already with the brothers, the world's finest woman should be theirs too. The messenger Sugriva was sent to flatter and threaten her into choosing one of the two conquerors as husband; Bhagwati proudly replied she had vowed that only whoever defeats her in battle would be her husband, and, threatened that Shumbha and Nishumbha would drag her by the hair with her pride in the dust, said she had made her commitment and could not change it.
Dhumralochana burnt by a hunkar: why exact mantra pronunciation matters
The speaker says that when Shumbha's ego was hurt by a woman's pride, he sent Dhumralochana to drag Kaushiki by the hair. Dhumralochana, whose smoke-like body could appear anywhere, threatened her and then lunged to seize her. Two accounts exist in the tantra texts, he says: her lion — held to be a direct form of Dharmaraja, of Shiva and Vishnu — roared, and its roar destroyed Dhumralochana's army; and Bhagwati herself gave a Hunkar, and by the sound of that hunkar alone Dhumralochana was burnt to ash. This, he says, is why mantra uccharan is so essential: people rattle off "hum hum phat phat" without knowing or hearing the mantra, and that is where trouble comes — one must know where the hum of the hunkar goes, where a makara or an anusvara goes, whether a syllable is read with anusvara or with makara.
How Chamunda emerged from Kaushiki's forehead and earned her name
The speaker says that when Chanda and Munda were sent next and came before Kaushiki, a devi emerged from her forehead — a body of nothing but bones, covered only by skin, thin and gaunt, huge, terribly fearsome, gnashing her teeth, tongue hanging from her mouth. She fell on Chanda and Munda's army at once and slew the danavas so fiercely that terror spread; she lifted whole chariots into her mouth and ate them, chewed elephants and horses outright, and the army was routed. When Chanda and Munda themselves came to fight, she bound them, cut off both heads and carried them, full of wrath, to Kaushiki: "accept the heads of these great beasts Chanda and Munda, and slay Shumbha and Nishumbha yourself." Pleased, Kaushiki told her that because she had slain Chanda and Munda, her name Chamunda would henceforth pervade and be famous everywhere — and that, he says, is the form worshipped in Sandhi Puja.
Why the sandhi kaal of 25 to 45 minutes is so intense for a Chamunda prayoga
The speaker says Chamunda is so ugra and so intense because the tantra texts hold that the kaal of her appearance is exactly the Sandhi Kaal in which she manifested. The sandhi-kaal is very short, and she finished the war with Chanda and Munda within it — by today's reckoning of the sandhi-kaal puja, a window of roughly 25 minutes to a maximum of 45. The senior, experienced tantriks of the guru tradition, when they describe it, say that in those few moments Bhagwati cleared away who knows how many crores of akshauhini armies — so swift, so intense was she. That, he says, is why this prayoga is extremely intense, excellent and beneficial.
Samput path of the Durga Saptashloki for a specific wish
The speaker says the whole Durga Saptashati can be recited with a Samput for a particular wish, and that he is showing the simple, ordinary method by applying it to the Saptashloki instead. Those who cannot manage the full Saptashati but have a specific wish can recite the seven-verse Saptashloki with the samput, and he says their wish will bear fruit. The base text is the Saptashloki as it stands: Shiva uvacha and Devi uvacha, the Viniyoga, and then the seven mantras.
Viniyoga of a samput path: where the wish is named
The speaker says the ordinary Viniyoga of the Saptashloki stays the same in every kind of Samput paath up to "Devatah". "Shri Durga Preetyartham" is also said, but right after it the wish for which the paath is being done is named, for example "Sarva-mangala-praptyartham", and the viniyoga then ends "Shri Samput Saptashloki Durga Pathe Viniyogah". This viniyoga is said once, and only then does the samput begin.
What is Chandika Kopa, and when does a mistake in worship invite it?
Chandika Kopa isn't invoked by innocent mistakes — it's invoked by persisting in a known error after correct knowledge was already available.
How should Durga Saptashati be recited if one can't pronounce Sanskrit accurately?
Practice and study the text rather than undertaking a formal, vowed (Sankalpita) recitation; if worshipping purely through devotion, recite in one's native language instead of mispronouncing the Sanskrit.
Which parts of Durga Saptashati should never be used to perform Havan?
The durga-kavach should never be offered directly in Havan, and the Siddha Kunjika Stotram should never be used for Havan at all — both are meant for recitation only.
Honey, guggulu, buffalo ghee, gandha and akshat onward — one substance per chapter, not one shakalya throughout
Devi Rahasya and Maricha Kalpa prescribe a different offering substance per chapter — honey, guggulu, ghee, sandalwood and rice, banana or sugarcane, red sandalwood, kheer, and gorochana, moving from chapter 1 through chapter 13.
Shakalya is barred on the Uvacha verses — ghee from the yajaman, fruit, betel leaf or honey from the rest
No — Shakalya (herbal-mix) offerings are prohibited during the Uvacha verses (Rishi, Raja, Devi, Doota Uvacha); the primary offerer gives ghee instead, while others offer fruit, betel leaf, or honey.
Relighting the akhanda jyoti each day, breaking brahmacharya, and skipping the bali due at 9 or 100 paths
Relighting the Akhand Jyot fresh every 24 hours instead of keeping it continuous, breaking celibacy (Brahmacharya) during the observance, and skipping the symbolic Bali due after set numbers of recitations are named as common errors.
Which offerings can be used as symbolic Bali without incurring negative karma?
Lemons, nutmeg, cloves, ash gourd, bottle gourd, cucumber, banana, or sugarcane are named as symbolic, non-animal offerings that carry no negative karma or divine displeasure.
Why did Mahadeva bind the Durga Saptashati, and why is its unbinding procedure only partly disclosed?
Seeing that merely reading Saptashati could accomplish all six rites (Shatkarma) including Maran, Mahadeva bound it to prevent misuse by unauthorized people — its Keelak describes the unbinding procedure only partially, on purpose, so it isn't spread carelessly.
Why is indiscriminately unbinding Gayatri with added seed syllables risky for a new practitioner?
Popular instructions to prefix and suffix Gayatri with Pranava five times to 'unbind' it may be safely absorbed by an advanced practitioner with millions of prior Gayatri recitations, but giving that same instruction to a new practitioner without assessing their capacity is inappropriate.
Long worship awakens a place: the Durga Saptashati promise
The speaker recalls the words of Jagadamba to King Suratha and Samadhi in the 13th chapter of the Durga Saptashati: wherever her charitras are recited daily, she stays seated there with all her shaktis. He says that in the same way, even if one does not recite the whole Saptashati or all of one's ishta's texts but recites some portions with rules, in this Kali age it bears fruit, shaktis get established there, and the place where the seva-puja was done becomes awakened.
A Navchandi at Vrindavan on the 11th chapter's Vindhyavasini Samputa mantra
A Navchandi Anusthan was conducted using the 11th-chapter Samputa mantra of Goddess Vindhyavasini (\'Nandagopa-grihe Jati...\') — affirming that divine grace operates beyond narrow sectarian boundaries.
What are the mainstream scriptural remedies for planetary afflictions and life obstacles?
Navagraha Shanti, Shri Durga Saptashati (Chandi Path with Samputa), and Rudrabhisheka (Shadang Rudri) — fostering disrespect toward Shiva or Mahakali deprives one of their spiritual efficacy, and one's Kuldevi and family deities must be respected for lineage stability.
Four hymns inside the Durga Saptashati as a substitute for the full path
The speaker addresses brand-new sadhakas drawn to the Durga Saptashati who want to recite it this Navratri but cannot manage the full path, for lack of time or of Sanskrit pronunciation. He says four stutis that sit inside the Saptashati carry the presence of the Navadurga, the ten Mahavidyass, the Ashtamatrika and the 64 Yoginis, so they are the essence (ark, nichod) of its 700 mantras, and reciting them gives the Devi's special grace and the fruit of the Saptashati path. He is firm that this is for new people and those without time — a Navratri should not go empty, and even school-age children who can read should be made to do it — and not for those who already do the full path, who must not drop it for this.
Tantrokta Ratri Suktam: the shortest Saptashati hymn and what it gives
The first of the four hymns the speaker names is the Tantrokta Ratri Suktam: 15 shlokas, verses 73 to 87 of the first chapter (first charitra) of the Durga Saptashati, being Brahma ji's stuti of Bhagavati Yoganidra, who emerged from Vishnu's eyes for the killing of Madhu and Kaitabha. He says all shaktis are present in these 15 shlokas, so the Devi's fiercest grace comes from them; they take 5 to 10 minutes, never even 15. It is the smallest of the four, so during Navratri the children and old people of the house who can do nothing else should light dhoop and a lamp each day and recite it. He says Bhagavati then helps in lack of strength, lack of wealth, illness and money trouble, and her blow falls on whoever becomes your enemy.
Shakradi Stuti: the Saptashati hymn for wealth trouble
The second hymn the speaker names is the Shakradi Stuti, shlokas 1 to 27 of the fourth chapter of the Durga Saptashati, the praise of Bhagavati by Indra and the other gods. He says reciting these 27 shlokas makes Bhagavati remove even the biggest Lakshmi-related problem, because it belongs to the Madhyama charitra and was made by the wealthy gods for regaining their wealth after Mahishasura had seized it all — so through these shlokas Mahalakshmi shows special grace. He adds that each shloka also has an independent prayoga with the presence of all the Mahavidyas, but calls that a most secret subject he is revealing only gradually; for now, those without time should recite the 27 shlokas.
Tantrokta Devi Suktam as the heart of the Saptashati
The third hymn is the Tantrokta Devisuktam, fifth chapter of the Durga Saptashati, shlokas 9 to 82, which the speaker calls the heart of Devi devotees and of the Saptashati — do this even if you do nothing else, and if you keep Navratri it is absolutely mandatory: after Ghatasthapana, until it is recited, it is held that Bhagavati has not arrived at all. He says it is also recited together with the Atharvashirsha at the pratishtha of any Yantra, Vigreh or astra and at the establishing of a peetha, because its mere recitation brings the Devi's closeness. It also stands independently within the Saptashati, so it can be recited on its own.
Jai Durga Stuti: the Saptashati hymn for any wish and as a substitute for the 700-verse havan
The fourth hymn is Bhagavati Jai Durga Stuti, shlokas 1 to 35 of the eleventh chapter of the Durga Saptashati. The speaker says the essence of all the fiercest shaktis present in the 700 shlokas is in these 35, so it can be recited for any wish — wealth, strength, destruction of disease, of enemies, of Abhichara tantra — and also daily. For those who recite the Saptashati for the nine days of Navratri but lack the capacity for a Havan of 700 shlokas, he says: do this shakti-havan instead, offering ahuti with kheer, ghee, Guggul with ghee and sesame — after learning from one's Guru which parts are excluded, since no ahuti is given for the Uvacha lines or the astra-mantras.
Chandi path: what a full Durga Saptashati recitation contains
Setting out the difference between Chandi path, Navchandi path and samput path heard of in Navratri, the speaker first describes the full mool path. The shastras say the thirteen main chapters of the Durga Saptashati are read with six angas (Shadanga): chiefly Kavach, Argala, Keelak and the three Rahasyas that follow. With them come the Ratri Suktam, the Atharvashirsha, the Saptashati Nyasa and the Navarna vidhi, and after the thirteenth chapter the Devi Suktam and the Rahasya paath. Before the first chapter the Navarna Mantra is chanted for one mala, eleven malas as per vidhi, or nine, and again after the thirteenth, so the whole paath is chiefly enclosed by the Navarna. This whole vidhi is what is called Chandi Charitra, Durga Saptashati path or Chandi Path, and it counts as one paath.
Samput path of the Saptashati: the standard mantra and how every verse is enclosed
The speaker says the most widely used Samput mantra for the Chandi Path is the 13th verse of the 12th chapter, "Sarva-badha-vinirmukto dhana-dhanya-sutanvitah, manushyo mat-prasadena bhavishyati na samshayah", in which Bhagavati says she will remove every trouble of whoever does her paath and puja and fill them with wealth and grain. This is the mantra used in most Navratri anushthans by the yajaman's chief brahmin, though any mantra can be used, and a kamya mantra is chosen for the wish in hand. The samput goes on every one of the 700 verses of the thirteen chapters. He shows it on the first verse: the samput mantra is read twice, then "Markandeya uvacha", then the samput mantra again; then the samput mantra, the next verse, the samput mantra, and so on to the end. This makes roughly 2,100 mantras, three times the mool path, and that is what is called samput path; its importance is greater. Where a mool path takes about three and a half to four hours, a samput path takes six or seven, or four to five for those with very good practice and pronunciation.
Other samput methods: outside mantras, and samput per chapter or charitra
The speaker says the Samput is also applied with Batuk Bhairava's Apaduddharana stotra and certain of his special mantras; mantras from outside the Saptashati are applied as samput in it too. Besides verse by verse, the samput is also put at the beginning and end of each chapter and of each of the three charitras (charitra-traya): the Pratham Charitra ends with the first chapter, the Madhyam Charitra begins from the second, and the Uttam Charitra from the fifth. That too is a main form of samput, done with various mantras and especially with Batuk Bhairav's. He says there are many samput vidhis and many paath-bhedas of the Saptashati; he has covered only the two or three chiefly used, the mool path and the samput path.
What kinship and manifestation relationships does the Shiv Puran and Devi Bhagavata describe among Saraswati, Krishna, and Radha?
The Markandeya Purana clarifies that the Saraswati who married Brahma is Shiva's younger sister, while a separate Saraswati manifested from Brahma's mind married Narayan; the Devi Bhagavata Mahapurana describes Bhagavati manifesting as Krishna, with Shiva manifesting in eight forms including Radha.
What is Mahamari, and how does sacrificial ritual relate to it?
Mahamari — pestilence and epidemic — is recognized in texts like the Devi Mahatmya as a severe manifestation of the Goddess; during such periods Her retinue forces execute karmic retribution, and sacrificial rituals are prescribed to pacify these intense energies.
What does the Durga Saptashati itself say about blood offerings?
King Suratha and the merchant Samadhi offered their own blood during severe penance when external offerings were not feasible, and in the text's 12th chapter the Goddess explicitly affirms that She accepts offerings made during Her annual worship rites.
What is the difference between Durga Saptashati and the Devi Bhagavata Purana?
Durga Saptashati (Devi Mahatmya) is a 700-verse section contained within the Markandeya Purana, whereas the Devi Bhagavata is an independent Mahapurana in its own right.
Durga Saptashati Mahavidya Krama Path as a remedy for vashikaran
The speaker says that once the sadhika knew the truth and had seen other girls being treated the same way, she searched for a counter (kaat) to Vashikaran and found this channel's viral video on reciting Shri Durga Saptashati in the Mahavidyas krama. Without contacting the channel, she began the path in that krama during Navratri to ease her guilt and sense of impurity, completed the whole vidhan, had a Havan done as far as she could, and did the remaining kriyas in a temple. Afterwards, by Bhagwati's grace, she felt boundless peace, meaning the effect of the tantra had been fully cut. He explains that the Chandi charitra holds such shaktis of Jagadamba that when one calls on Bhagwati with full surrender, her shaktis pull one out of any tantra whatever. As the video had said one may recite it from Ashtami to chaturdashi, she then began doing so every month, and her guilt slowly lessened.
Why are there three places claiming the slaying of Chanda and Munda?
Bhagavati, he says, has in different kalpas assumed different swaroops and at different places slain Mahishasura, Raktabija, Chanda-Munda and Shumbha-Nishumbha. Of the Bhagavati Chamunda who slew Chanda and Munda you will find a sthan in three places; at all three she is renowned by the name of Bhagavati Chamundeshwari, Chamunda. Somewhere it is said that Chanda-Munda were slain on this mound, somewhere that they were slain at this place. It is not that it did not happen here — this has become a matter according to kalpa-bheda: that in this kalpa it was here.
Which mantra and vidhan are given if a child's trouble persists?
Even if nothing at all is found and it still seems that some subject is present here, then, he says, in the twelfth adhyaya of the Shri Durga Saptashati, in the mahatmya spoken by Bhagavati, there is this mantra — Bal grahabhibhutanam balanam rakshanakaram param, the mantra Rakshobhoot pishachanam. Making a samput of this mantra, one should have at least nine paaths of Saptashati ji done, which becomes a navchandi, at some temple of Durga ji; along with the paath of Bhairav ji, of Batuk Bhairav ji. That is, there will be a samput of the ashtottara satnam of Batuk Bhairav ji, and the whole vidhan of the Saptashati; the Saptashati will be samput with the Bal grahabhi mantra.
What is the danger of using the Batuk Bhairav chitki mantras without diksha?
Speaking of the panchakshari and the chitki mantras of Batuk Bhairav which people use without diksha, he says the first problem is that without the stotra and Shatanama you have no medium of protection at all, you have not made a kavach siddh, and you are using chitki mantras directly. Those bhairavs whom the Durga Saptashati calls anishtakarak run away, and the bhairav grahas become attracted to you by the effect of the chitki.
Which shloka is missing from the Gita Press Saptashati kavach?
If it were not so, he asks, why would Bhagavati say in the kavach that such-and-such a shakti should protect a friend, protect our gotra — she would not say it. In the Saptashati that the Gita Press Gorakhpur people read, in the kavach path, it has not been said for the protection of a kanya. The shloka, as he recites it, is "धनम धन सुरक्षित कौमारी कन्या काम तथा रक्षण में सर्व गात्रणी दुर्गा दुर्गा पहारिणी" — it is absent from it. The shloka exists, he says; those people have not given it. They have kept only the protection of the son, that the mother should protect the son.
The date given is only of 2024; the tithi returns every year, and the teaching holds in whichever year it is heard
The day after tomorrow is Ganga Dashahara, he says — but whichever year you are hearing this video in, whenever you are hearing it, it is for every time. The date is only of 2024; it comes every year. Even ten years later, if YouTube survives and you are listening to this video, it will give you as much benefit today as it would have ten years earlier.
Vindhyachal remedy for the doshas of an improperly done Navarna japa
The speaker says that after four or five years of consulting different people without benefit, the sadhika met, at a friend's Navchandi anushthan in Kolkata, some priests from Vindhyachal. On hearing the whole matter they told her the ill effects were due to the mantras she had done — the mantra's energy was misfiring and producing many kinds of dosha — and directed her to come to Vindhya kshetra, make kshama yachana before Mai, take darshan everywhere as far as possible, have a Saptashati path done once, do further kshama prarthana, and do japa of the kshama mantra, since Ma is very compassionate and will forgive.
Can the individual mantras of the Durga Saptashati be japped on their own?
The speaker says this question and this curiosity arise very often — whether every one of the mantras of the Shri Durga Saptashati can be japped independently, and if so what the vidhi vidhan for it is; and whether some portions of any adhyaya can be taken up for japa.
Who benefits most from learning the independent use of Saptashati mantras
Especially those people who take up sadhanas so that some siddhi may become directly manifest; in Navratri, he says, there are a great many sadhaks, new and old, who remain at work for the sake of pratyakshikaran, and all of them will get extreme benefit from this subject.
Why the phalashruti of the Durga Ashtottara Shatanama Stotram needs explaining
Because when people read the phalashruti of the Ashtottara Shatanama Stotram given in the Gita Press edition they invariably ask about the things written in it — that such a thing is written there, how will it happen, in what manner will it be accomplished. He says these should certainly be attended to.
Which yantra is used for the Durga Ashtottara Shatanama?
Bhagavati has a yantra in which her 108 names are placed. There is the Saptashati yantra of Bhagavati Durga, a mahayantra with the complete aavaran, the full vidhi vidhan and all the shaktis included in it; and related to it a further yantra called the Ashtottara yantra — as one hears of the Bisa yantra of Durga ji, so there is an Ashtottara yantra.
What should be done when someone says the kuldevi or kula shakti has been bound?
People keep asking what to do when the kuldevi is bound, when the kula shakti has been bound, when the house deity or someone's sawari has been bound. The speaker says it does not happen by anyone lifting their face, reading this mantra and blowing it. You must be adhikari — you must already do the anushthan of the Shri Durga Saptashati and the Navratra vrat, and you must first take the upadesh from the guru's mouth.
Should nyasa be done for each mantra of the tantrokta Durga Saptashati?
In the tantrokta Durga Saptashati there is a viniyog and nyasa process for each mantra, but his own belief is that you should do the full nyasa and viniyog process only if you are initiated or are doing a great deal. Otherwise do only ordinary japa. Women, he says, should not do the nyasa of each mantra at all — hence he commonly says to leave the nyasa process aside somewhat and do japa having done only the viniyog.
What is the difference between lok shaktis and mahashaktis in taking offence?
When such a dosh attaches because a mistake, an aparadh, has been committed, then the lok shaktis become very greatly angered. The Mahashaktis do leela, but the lok shaktis become angered. In such a state there are two or three mantras: the first is the mantra of "kshamaropana samstuta" — "Ya Devi Sarvabhuteshu kshamaropana samstuta" — which you should jap as much as possible and surrender to Bhagavati, saying, Ma, forgive me.
For whom is the Saptashati nyasa intended?
The Saptashati nyasa, and all the nyasas, are especially for those who will do the paath of the whole thirteen adhyayas in a single day. Women too, he says, especially do not need nyasa and the like in it: ordinarily they should just do the paath, there is no need to do nyasa.
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.
What is the independent use of the Vaishya Uvacha mantras of the Saptashati's first adhyaya?
Coming now to the whole paath and how much of it may be done independently and where, he says that in the first adhyaya every mantra has its own separate effect. As his example he takes the Vaishya Uvacha mantras of the first adhyaya — the 21st and the 22nd mantra after Vaishya Uvacha: "Samadhi nama vaishyoham utpanno dhanina kule" is the 21st.
Which Saptashati mantra is used for extreme vairagya?
The 22nd mantra, whose meaning is that the son and the wife, out of greed for wealth, have driven him out of the house. For those who wish that extreme vairagya should come, he says, as an example one may say that you can do the japa and paath of this separately.
Where in the Saptashati does the Tantrokta Ratri Suktam occur?
When we go further into the same first adhyaya, where the akhyan of Madhu and Kaitabha has begun, the stuti of Bhagavati Yoganidra is made there by Bhagavan Brahma ji — and that is famous independently in the form of the Tantrokta Ratri Suktam. He has already told in which places we can use it.
Can the Madhyam Charitra of the Saptashati be recited daily on its own?
On the second adhyaya, he says that for those who have no time, if they recite the Madhyam Charitra fully independently every day, it will also be reckoned that you have done the whole paath. From this the question arises whether kavach, argala and kilak are to be done or not, and whether the paath of the six angas will take place or not.
How is the second adhyaya of the Saptashati used against a group of enemies?
The passage in the second adhyaya by which the slaying of Mahishasura's army was done is recited independently for the destruction of a group of enemies — when many enemies act together against one. But he cautions that he does not know of it being written down in any scripture, stated separately and clearly, that it is to be done from this point to that point; a great deal of difference is found on this.
Which Saptashati passage describes the tejas from which Bhagavati was formed, and how is it used?
In the second adhyaya, where Bhagavati is manifesting, it is stated which tejas emerged from the body of which god or goddess and what Bhagavati obtained. This description too, he says, is recited independently — as in the kriyas related to the kuldevi.
Where does the Kuldevi Aavahani khand use the Saptashati's tejas passage for pind sthapana?
He notes that the Kuldevi Aavahani khand, part of which he has published on his channel and from which listeners take benefit, contains this description. The tejas that arose from the bodies of Bhagavan Shiva, Brahma ji, Vishnu ji, Devraj Indra and the other devatas and, becoming one, took the form of Bhagavati — these very mantras are uttered by the tantrokta vidhi when the pind sthapana of the Saraswati kuldevi is done.
Where in the second adhyaya of the Saptashati does the war passage begin?
Taking that same thing forward, he says, once Bhagavati has manifested and everything has been obtained by her and she has assumed her direct svaroop, then thereafter the army equipped with astra and shastra has moved towards Bhagavati and the war has begun. He locates it around what should be the 40th shloka.
How far does the vidveshana passage of the Saptashati run, and what does it do?
From "Shastrastra bahudha mukte radi prit digantam, Mahishasura senani Chishurakhyo mahasur" onward, up to the point where all of Mahishasura's daityas and all his armies are slain — nearly to the last shloka — he says they especially recite it independently for the destruction of a group of enemies. But the group of enemies will not be entirely destroyed; rather vidveshana will arise among them. Vidveshana-related prayogas especially take place in it.
What is the third adhyaya of the Saptashati used for independently?
The third adhyaya is for the slaying of Mahisha entirely; so whenever a negative shakti goes into a house and becomes established there, then those shaktis are removed by using these mantras.
Is it proper to use only the four raksha mantras without doing the Saptashati paath?
These four mantras for protection are used separately in a great many places too, and people use these mantras for protection. But if you never do the Saptashati paath at all and go on using only these mantras, that too is not proper. If you do the Saptashati paath and use these mantras along with it, it is much better.
What is the fifth adhyaya of the Saptashati (Tantrokta Devi Suktam) used for?
The fifth adhyaya is for the aavahan of the Devi. In it stands the Tantrokta Devi Suktam independently, from "Namo devyai mahadevyai shivayai satatam namah" up through all the "Ya Devi Sarvabhuteshu" mantras.
What is the sixth adhyaya of the Saptashati used for, and where should such paaths be done?
The sixth adhyaya, in which the slaying of Dhumralochana is done — where there is a great deal of dhundh in life, the Dhumralochana vadh can be done independently. But all these paaths that are done independently are better done in a temple, because on doing an independent paath a great many shaktis can become ugra; so it should be done outside the house.
Why the explanation of each Saptashati mantra is kept brief in this talk
Because, he says, if a whole discourse were given taking each mantra one by one it would become very long. So he is telling this much in brief — that when you do the Saptashati tomorrow, when a grantha comes into your hand and you touch the Saptashati, you should be set vibrating at how much capacity is in it.
What is the seventh adhyaya of the Saptashati (Chanda-Munda vadh) used for?
For the destruction of an enemy it is the most dangerous. The seventh adhyaya is in itself extremely sharp: the story of the slaying of Chanda and Munda — these shlokas, he says, contain mantras so dangerous for maran prayoga against an enemy that he can hardly say what to tell you. If people put a samput on it and perform maran and other prayogas, it most certainly happens; but the sadhak must have that much capacity, and dosh is a separate matter — in maran and such, the prayoga is very fierce.
What does the seventh adhyaya of the Saptashati say about the Ashtami-Navami sandhi kaal?
In this same adhyaya, he says, there is the description that Bhagavati Chamunda manifested at the sandhi kaal of the Ashtami tithi and the Navami tithi — she who slew Chanda and Munda became renowned by the name Chamunda. And it is for this reason that at the time of the sandhi kaal of Ashtami and Navami we should certainly do the pujan of Bhagavati.
What are the eleventh and twelfth adhyayas of the Saptashati used for?
The eleventh adhyaya, he says, its full paath through the eleventh adhyaya is for the pleasure of Bhagavati, and the twelfth adhyaya can be done independently for the fulfilment of one's own wishes and desires.
The daily morning paath at Vaishno Devi (Katra) as a precedent for reciting the eleventh and twelfth adhyayas
Those who watch the live from Vaishno Devi see that the paath takes place every day in the early morning: the paath of the kavach, argala and kilak, and after that the paath of the eleventh adhyaya and the paath of the twelfth adhyaya. So you too can do this — there is no prohibition anywhere.
When should the three Rahasyas of the Saptashati be recited?
The paath of the Rahasyas should be done only when you are doing the paath of the Durga Saptashati. Separately and independently you may do it for the sake of study and practice, but for the sake of a desire you should not do it in that way.
What anushthan should be got done when there is trouble at home?
Asked by a listener whose home has trouble whether some special anushthan should be got done by a pandit ji, he says by all means have it done — right now have the Saptashati done. Have a Navchandi done; nine days, and the very best is with a samput.
What should a person troubled by tantra do during Navratri?
If one is troubled by tantra, then the Durga Saptashati in the morning and the Hanuman Chalisa and Hanuman kavach in the evening — absolutely one can do it. Asked whether an anushthan of any stotra to the count of 1100 may be done in the nine days of Navratri with a havan on the night of Navami, he says yes, absolutely.
What is offered to those who cannot do the whole Saptashati daily?
Asked to explain how those who wish to do the whole Saptashati daily with as much anga pujan as possible should do it, he says he has told the whole of it already in this session; and for those who cannot do the whole of it, he has already given the Mahavidya krama.
What is the sequence for a complete Saptashati paath?
For the complete Saptashati paath there are the six angas of the Saptashati — kavach, argala, kilak. At the beginning you will do the process of shaap vimochan and the rest, then you will do kavach, argala, kilak. After that, if you are a woman you will do only the viniyoga of the Saptashati and will not do nyasa. Nyasa is to be done only when a child has been obtained and is over thirteen years of age, or when your rajonivritti — menopause — has come for good.
What comes before the thirteen adhyayas in a complete Saptashati paath?
Before that, one mala of Navarna japa. In that too this same rule will hold. Then nyasa, and the Saptashati viniyoga, and after that the paath of the thirteen adhyayas, exactly as it has been given.
Are Vaishno Devi and Bhagavati Durga different?
Asked by a listener confused because Vaishno Devi and Ma Durga are both upon a lion, he says he answered this yesterday: both are one and the same, and one should have no worry about it. He quotes: "Ekaiva shaktih parameshvarasya bhinna chaturdha vyavahara kale, purusheshu Vishnur bhogeshu Bhavani samare cha Durga pralaye cha Kali." One is not to make so much distinction. Read the Saptashati — the seventh and eighth adhyayas — and all this confusion will be removed; read the seventh, eighth, ninth and tenth adhyayas well in Hindi.
What does the Rudrayamala Tantra say about when each Charitra of the Saptashati is recited?
A listener states that in the Rudrayamala Tantra it is said that the Madhyam Charitra is for shubh karya, and the Pratham and Uttam Charitra should be done in the evening, as stated in Tripathi ji's Hindi tika. He answers: do it, you can do it — if you are completing it in a single day, you can do it.
What should one do whose sadhana keeps failing?
A listener says he is unable to do the sadhana and has tried three times. If the sadhana is not happening, do the first puja of Ganpati ji, he answers — an obstacle is coming again and again, and until the seva and puja of the remover of obstacles is done, it will not become successful. Asked separately which paaths of the Saptashati are proper without diksha, he says he has already told: do it by the Mahavidya krama, and you may do it in Hindi.
Where in the Saptashati do the kavach, argala and kilak shlokas sit?
Asked in which shlokas of the Saptashati the kavach, argala and kilak stand, and where the argala and kilak are in the same order in which the four in the fourth adhyaya are held to be the kavach, he says that would have to be told by looking at each mantra. Apart from "Shulena pahi" there are other raksha mantras too. From wherever the prakriti of that kind has been used, you can understand where the kilak is, where the shaap vimochan is, where the bandhan is and where the maran is.
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.
What is the method of the Saptashati nishkeelan (unkeeling)?
One vidhi in it is this: on an Ashtami or Chaturdashi of the Krishna Paksha, whatever property you have in material terms — house, vehicle, ornaments, jewellery, dwelling, your children — all these things are to be offered at the feet of Bhagavati, having made the sankalp mentally. That is, the bhaav is to be brought that, Ma, you are the maharani, you are the rani, you are the master, we are servants and workers; we accept these things through you and will use these objects like a servant.
Why the bhaav of surrender must stay after the Saptashati nishkeelan starts working
This bhaav should always remain established, he says — not that once it has become nishkeelit and has begun to give effect, we then begin to act as we please. This is the way; and this too is one way of the Saptashati nishkeelan.
Is a bali required in the nitya Saptashati paath?
In the nitya paath of the Saptashati there is no need to give a bali. If there is such a desire it can be given; and yes, in your house and all that, you can do it in that way — a lemon bali symbolically, or else you can certainly give a bali by lighting and kindling laung and kapoor.
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.
How many paths are needed to awaken the eleventh adhyaya of Saraswati?
Asked how many paths are necessary beforehand to awaken it, if one were to make a sankalp and pray to Bhagavati with the eleventh adhyaya of Saraswati, the speaker answers: see, it is already awakened. The more you do, the more fruit you will obtain. There is no question of siddhi in it.
Which text can be used as a samput with the Argala's first mantra?
Asked with which adhyaya or mantra of Saraswati the first mantra of the Argala may be samput-ed, the speaker says: for dharma-yukta desires, make the Saptashloki siddh and samput it with that — he has told this many times. There are only seven shlokas; do the samput and it will happen at once. And make the Saptashloki siddh separately by doing seven hundred paths of it, or do eleven hundred paths. Then it will become wonderful.
How does the Saptachandi avaran pujan differ from the one on the channel?
Asked about the vidhan of the avaran pujan of Durga ji at the time of the Saptachandi, the speaker says it is the same as the one given on the channel — a somewhat expanded form of it; not somewhat, a very greatly expanded form. What is on the channel is the initial subject. And in the Saptachandi and the rest, the peeth puja happens in a very elaborate form, with the vidhan of the pujan of each single avaran together with the nyasa mantras.
Can a Simhavahini Amba vigraha be used for the Margashirsha archan?
Asked whether the vigraha of Simhavahini Ambaji Ma kept in the house may be used for the archan in Margashirsha, the speaker says to do less — do the Durga archan itself. He points to the Shri Durga Saptashati: in the madhyam charitra, which dhyana mantra is there? It is the dhyana mantra of Bhagavati Mahalakshmi — and which Mahalakshmi is Bhagavati in it? She who bears the ashtadash bhuja, the Bhagavati endowed with eighteen arms, is called there the form of Mahalakshmi.
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.
How did the Sahasrakshari become seven hundred shlokas?
By Bhagavati's order, each beej of that very mantra was separated out one by one and a shloka was made of it — which in course of time is contained in seven hundred shlokas alone, and which we know in the present time, in this Kali kaal, by the name of Shri Durga Saptashati. This is why in shakti sadhana it becomes an extremely necessary and important tantratmak granth, and the most fierce tantra in itself.
What if you cannot pronounce Sanskrit?
Then do it in Hindi. The whole vidhi-vidhan is published on the channel; but if you do not know how to pronounce Sanskrit, if you do not read it, learn to do it in Hindi. And do not attempt any vidhi-vidhan — at the very least perform the path of the Kavach, Argala and Keelak in Hindi, and if you can do the whole thirteen adhyayas daily then do so, and do the path of the three Rahasyas. Do that much.
What does nine Hindi readings in one Navratri give you?
You are not doing the path in Sanskrit, you are doing it in Hindi — so if in even one Navratri you complete the full path of the Durga Saptashati nine times in Hindi, you will get the habit of sitting; you will come to know the original subject of the Durga Saptashati; and you will come to know about the rahasyas of Bhagavati.
The three charitras of Mahakali, Mahalakshmi and Mahasaraswati, their three different rishis, and where Bhagavati manifests in each.
What the three charitras of Mahakali, Mahalakshmi and Mahasaraswati are like; how the rishis of the three come to be different from one another; at which points Bhagavati is manifesting and how the devatas are offering stuti; what would be obtained if these chief stutis were performed independently; what is to be obtained from the path of the Kavach; and what is going to happen from the path of the Argala and Keelak.
Bhagavati sows a seed in the mind by which the reader becomes, in course of time, a very good Devi sadhak.
Bhagavati will somewhere sow such a seed in your mind that in course of time you will become a very good Devi sadhak — you will certainly become one.
What is wrong with waiting until Sanskrit comes?
If you do not do it, if you think that we shall begin this once Sanskrit comes, then at that time you will not have the habit of sitting. And if you are reading Sanskrit but do not know its tika — that is, its bhavartha, its shabdartha and so on — then your bhav is wasted. You will do the path in lay, but you do not even know what its meaning is, because those who do not know Sanskrit fully, who have only learnt to read and to memorise, have no idea what the shloka means.
What does the Hindi path lead to eventually?
If you have now done its path nine times in Hindi, and go on doing the path in Hindi every Navratri until Sanskrit comes — then on the day Sanskrit begins to come to you by degrees, first, pronunciation in Sanskrit will come to you easily; and second, you will already know what the shloka's meaning is, and only then is this fruit going to reach you.
Who may do this Hindi path?
Whether you are a woman or a man, perform the path in Hindi according to your own adhikar. Your bhav will attach at the Shri feet of Jagadamba. This, the speaker says, has become the root of the matter.
What if the kuldevi is not known?
Asked by a listener who does not know his kuldevi and wants to do her sadhana at a temple in Navratri, and by which stotra: the best will be that if you can do the whole Saptashati path in the proper manner — in Hindi is fine — then do it; otherwise do the path of the Tantrokta Devi Sukta.
Can the sixty-four Yogini names be read daily?
The sixty-four Yogini names can absolutely be read every day. And doing 108 paths of the eleventh adhyaya of the Durga Saptashati and offering it for Devi's grace, for the kuldevi's grace, is very good — do it, absolutely. The speaker says a separate video will be made on how it is to be done, and what is to be offered with the particular mantras in it.
Can the Saptashati be recited all day in Navratri?
Asked whether, leaving aside the time for sleep, the Durga Saptashati path can be done for the rest of the time in Navratri: fix the number, brother. It is not the case that you keep doing continuous japa without a number.
How is an interrupted Saptashati path of the Mahavidya krama completed?
Suppose you were doing the path of the Durga Saptashati in the Mahavidya krama and in any way such a thing happened in the middle of Navratri — then whichever Purnima falls: if you did the Chaitra Navratri, then Chaitra Purnima; if you did the Ashwin, then the Ashwin Sharad Purnima.
Where is Chamunda's place of manifestation in the Vindhya region?
He asks the listener who has done the paath of the Durga Saptashati: in the seventh adhyaya, how did Chamunda appear, and from whose forehead? And what is that form in its root? It is Bhagavati Ashtabhuja, born of the thousandth part of Bhagavati Vindhyavasini. And from the body of that Ashtabhuja Jagadamba, Bhagavati Kaushiki, Bhagavati Brahmani-swaroopa, many shaktis manifested — the Ashtamatrikas, Kaumari, Vaishnavi, Varahi, the 64 Yoginis and the many shastra yoginis.
A Saptashati prayoga is added this time to the fully tantrokta Ashtalakshmi anushthan and the Swarnakarshan Bhairav vidhan.
Keeping all these things in mind, he says, the vidhans of the anushthan are being increased this time. The prayoga of the Saptashati is also being placed in it. The Ashtalakshmi anushthan will of course take place, fully tantrokta, with its sapariya; the yag that takes place will take place; and Swarnakarshan Bhairav ji's will take place as well.
Different sadhaks this time, particularly of the Vindhya region, and the fourth adhyaya of the Madhyam Charit newly included for the Jaya Durga and Mahalakshmi swaroop.
This time the sadhaks will be different, he says — those of last time are not there now; other sadhaks will be there, particularly of the Vindhya region. The new inclusion is the fourth adhyaya of Bhagavati's Madhyam Charit in the Durga Saptashati, which is especially dedicated to the Jaya Durga and Mahalakshmi swaroop.
Kheer or payas of makhana, dear to Bhagavati in Lakshmi prayogas, carries the ahutis for all eight Lakshmis.
In the paddhati of the Lakshmi havan, he says, makhana in particular — makhana is very dear to Bhagavati, the giver of Lakshmi, for prayogas connected with Lakshmi. So kheer of makhana, or the payas made from makhana grain, will be prepared according to the vidhi vidhan, and the whole process of ahuti will be carried out from it for all eight Lakshmis, with the samput vidhan of the fourth adhyaya of the Durga Saptashati.
A Vaishnava teacher famous on the strength of Kamakhya has given proof that the Saptashati paath is not for the night — answered here with proof that Bhagavati is Ratri-swaroopa.
He says he will speak plainly and that some will feel bad, though that is not his aim. Those who are much impressed by or influenced by the Vaishnava parampara come to relate the Shakta mata, or even devi puja, to it. A new maharaj ji is becoming very famous nowadays on the strength of Kamakhya — a Vaishnava, but he speaks entirely on Kamakhya. He says that maharaj has given proof that the Saptashati paath is not to be done at night, and that this is not to be done; and he too has given proof in the group that Mai Bhagavati is Ratri-swaroopa and her pujan and paath will happen at night only.
Is it correct to do achman with the mantras given in the Saptashati?
The speaker reads out the question — a listener who for a year has done achman with the mantras given in the Saptashati asks whether that is right or needs correction — and asks back which mantras exactly, whether the four given for tattva shodhan or some others.
Why should a Shakta study the Durga Saptashati even if he does not recite it?
Because, the speaker says, even if you do not do the path of the Shri Durga Saptashati you should at least study it. When you read the Murti Rahasyam and look at the three rahasyas and the three charitras, you will come to know who the Mahalakshmi svaroopa is.
Where in the Saptashati does the Mahalakshmi identity become clear?
If you are offering to Bhagavati Durga then Mahalakshmi is present in any case — she is Mahalakshmi. Reading the second and third adhyayas of Mahishasura Mardini will show you this, and it becomes clear in the second, third and fourth adhyayas.
Even those who present themselves as highly learned say that nothing happens, that she is a mother and anyone may recite.
He says even those who present themselves as highly learned begin saying this — that there is no difficulty, she is a mother, anyone may do it and no distress will come. He repeats that this can differ person to person, and asks listeners not to commit this aparadh but to learn.
One who discourages learning wants the listener to remain a jahil his whole life, at whatever age.
The one thing he understands, he says, is that the other person wants you to remain a jahil your whole life — you never studied Sanskrit, and now do not even learn to read. Whatever your age, fifteen or twenty, thirty, fifty or seventy, if Jagdamba has by some punya caused her bhakti to sprout in your heart, then learn even one adhyaya, ten shlokas at a time.
How should one sit down to learn the Saptashati?
One learning it should never take a sankalpa for learning, the speaker says. Sit separately with purity at some clean place; even sitting on the bed is fine if it is clean, with a washed sheet spread — but do not sit on the one you eat on. Wipe the chair you sit on, clean it, then sit comfortably, put headphones on your mobile and learn shloka by shloka.
How long does it take to learn seven hundred shlokas?
If a person learns ten shlokas in a day, then a hundred shlokas are done comfortably in ten days; there are seven hundred shlokas, so it will be completed in a month or a month and a half, and then he keeps repeating it again and again.
What happens to channels that genuinely try to teach correct recitation?
If they try to teach, people hurl four words at them and leave, he says — because if someone teaches something so exacting, that uchcharan is to be done this way and not that way, that in the chhanda it is spoken so and not so, people give him four abuses and come away. The one genuinely trying to do it right gets only abuse.
What does a dream of being given a Durga Saptashati yantra mean?
A listener named Akhilesh reports that in a dream he was taken to some place and given a Durga Saptashati yantra, and told that the yantra is life. The speaker tells him it is a very good dream.
What is the purashcharan count for the first mantra of the Argala?
The ordinary purashcharan is at least 10,000, the speaker says. In writing you will find 1,000, but that 1,000 is for those who are Durga pathis, who do the daily regular path of the Saptashati ji. Everyone else should certainly do at least 10,000 japa, and in the Kali kaal it should be taken up to 40,000.
Should Saptashati shlokas be read with sandhi vichhed, or exactly as written?
Brother, first learn to read this, the speaker says. By doing sandhi vichhed the meaning will many times turn into a distortion of the meaning. So not that either, and not exactly as it stands — learn to read it in the manner of the chhanda, how the eight varna aksharas of the Anushtubh are taken; a half akshara will not be counted.
Is there a Saptashati remedy for avoiding a divorce?
The speaker first says he has no such experience of his own to be able to tell. Still, if some prayoga has to be done from the Saptashati to avoid divorce, then the best in this will be to do the path with samput of the Sarva Mangala Mangalye mantra.
Can the Saptashati path be done weekly in the Mahavidya order?
Yes, absolutely, the speaker tells the listener. He says he has already put this subject on the channel — how, if one wishes to do the Saptashati path daily, we do the Saptashati across seven days — and the whole procedure is given in Acharya Shivdatt Mishra Shastri ji's Shri Durga Saptashati paddhati, in the Durga Archan Paddhati.
Is there a dosha in learning mantras and Saptashati from YouTube?
He says listeners may learn by hearing on a mobile, there is no difficulty. Marking it clearly as his own opinion, from which listeners may dissent, he says that whichever sadhaks among you are learning Bhagavati's mantras, or learning the paath of the Durga Saptashati by listening on YouTube, there is no dosha.
The culture needs saving, so learn them — on the condition of purity in uccharan
He says that those who are trying to learn the Rudrashtadhyayi and Rudri paath with correct pronunciation should learn — in the present time there is a need to save our culture, to learn it, and never mind who says what. But do the uccharan only if you observe yoga and purity; otherwise do not.
What to recite while placing items into the kalash when no mantra is known
The speaker says putting the items in with mantras is a separate subject; he is giving the ordinary method that anyone can follow with devotion. If one knows no mantra, each item is placed into the Kalash while taking the name of Jagdamba, or while reciting "Ya Devi Sarvabhuteshu Shakti Rupena Samsthita" or "Sarva Mangal Mangalye". Jagdamba will certainly accept it, he says.
What does the Durga Kavach say about shaktis siddha by upadesh alone?
The speaker points to the phalashruti of the Durga Kavach as recited in the Shri Durga Saptashati, in which it is written that the shaktis which are perfected by upadesh alone are bound and destroyed by the recitation of this kavach. Those, he says, are the kshudra shaktis: they become siddha by upadesh alone.
How is an asana given to a deity in avaran pujan?
When all deities are invoked in avaran pujan an asana is given, the speaker says. In the yantra of Durga ji, in the mandala of the Saptashati, the pujan is done at the trikon, the bindu in the middle of the trikon, and Bhagavati is invoked on the bindu — but before Bhagavati is invoked, the lion is invoked. The name of Bhagavati's lion is Somnandi.
What is the Pauranik mantra of Mata Durga?
Asked what the Pauranik mantra of Mata Durga would be, on the pattern of the Pauranik Surya mantra, the speaker answers that the entire Saptashati is itself Pauranik mantra — it is filled with them.
Did only Mahishasura receive the blessing of sayujya worship?
He asks: do you think the blessing of being worshipped along with Bhagavati Durga was obtained by Mahishasura alone, or has any other asura obtained it in sayujya form? When you read the Murti Rahasya of the Durga Saptashati, you read that the sayujya pujan of Mahish too should take place. In the avaran of the Devi, in the first avaran come Brahma, Vishnu, Mahesh and their chief Mahashaktis; in the bindu the Parashakti form of Jagadamba; and after that, in the same first avaran or at least by the second or third avaran, we worship the Devi's vahan the lion, and after that the Mahish.
What havan follows that Shri Sukta prayoga?
After that there is a havan too, with kheer and madhu: on the last day, sixteen recitations with the mantras of the Shri Sukta, and of whatever samput mantra you have, at least one thousand and eight ahutis according to the sixteen days, or else at least one hundred and eight ahutis. If you do it in this manner, the incomparable grace of Bhagavati Lakshmi is obtained. This is according to the Mahalakshmi Kalpa, he says — he is not telling something fabricated; the Mahalakshmi Kalpa, that is, according to the form of Bhagavati Mahalakshmi who is Bhagavati Durga of the eighteen-armed pujan, of the Madhyam Charitra. In that this is described.
How does the Durga Saptashati account for Bhagavati Kaushiki?
From the fifth adhyaya onward. When the devas were tormented by Shumbha and Nishumbha they praised Bhagavati by means of the Tantrokta Devi Suktam; and because she had earlier granted them the boon that whenever they remembered or invoked her she would certainly present herself for their protection, they went before Bhagavati Parvati, who at that time was performing tapasya upon the Himalaya.
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.
Which is Kalika and which is Kaushiki?
That dark one became renowned upon the Himalaya by the name Kalika; and she who was manifested of fair complexion, the divine tejas that was manifested, the woman who was manifested — she is Kaushiki.
What is Bhagavati Kaushiki's form held to be?
The form of Bhagavati Kaushiki has been held to be the form of Mahasaraswati. Bhagavati Kaushiki is the slayer of Shumbha and Nishumbha; and from the forehead of Bhagavati Kaushiki came the manifestation of Bhagavati Kali, of Bhagavati Chamunda, and of many mahashaktis.
Before taking up the Durga Saptashati Maha Yantra avarana pujan, write in about your existing practice
Asked by Prakhar about the videos of the avarana pujan of the Shri Durga Saptashati Maha Yantra, the speaker says: message or mail first. He wants to know what the questioner does by way of pujan-path, because it is an intricate subject and a long one when you watch and perform it — and it will become clear whether one is able to carry it out or not.
Can the Durga Saptashati be recited during the eclipse period?
Yes, the full Durga Saptashati recitation can be done — it is not the case that it cannot. But japa is better: choosing one mantra and reciting it throughout the eclipse is superior, even though the Saptashati is itself made of japa mantras.
Which day does Bhadrapada open with?
Hal Shashthi is coming — and today itself is Yogmaya Jayanti, the Jayanti of Bhagavati Ma Vindhyavasini. Not of the Adi Shakti Vindhyavasini, who is from beginningless time, but of the descent, celebrated in particular places as Devi Jayanti on Bhadrapada Krishna Dwitiya.
She will take birth from Ma Yashoda's womb, dwell upon the Vindhyachal mountain, and slay the demons.
That within the Vaivasvata Manvantara I shall take birth from the womb of Ma Yashoda, and shall dwell upon the Vindhyachal mountain, and shall slay the demons — which demons, you will understand when you read it. It was, in other words, predetermined.
What should be done from the Shashthi for a child?
Going and worshipping there on the Shashthi is best of all. Otherwise, from the Shashthi tithi, have the Saptashati recited in Samput with Bhagavan Krishna's Santan Gopal mantra, with the Sankalpa made for a child and the increase of the line.
What if the full Saptashati Samput cannot be managed?
Then recite the eleventh chapter alone in Samput — learn the method of Samput and do it that way on the Shashthi tithi. Either begin from the Shashthi and do it daily over a long period, or else be sure to do it on every Shashthi tithi.
What should be done on Janmashtami for a child?
From the Ashtami tithi you may have the Santan Gopal Samput Saptashati performed — the speaker's own preference, because with so many powers worshipped at once a path opens for all your Prarabdha to be cut. If that cannot be done, recite the Gopal Sahasranama from a quarter to twelve onward.
Can a Havan be done with only one Charitra of the Saptashati?
First, you should have obtained the Saptashati Deeksha or the Shakta Deeksha. And what you are describing falls under the Chandi Yaag — for a Havan with all the Charitras you must know the Avaran and Mandala worship: Sarvatobhadra, Navagraha, the sixty-four Yoginis, the sixteen Matrikas, the Lokpalas, the Dikpalas, and all the Kalashas.
Which Suktas of the Saptashati may be used for a Havan on their own?
Independently, you cannot. But if you still wish to: first the Tantrokta Ratri Suktam, with ghee alone or banana on a paan leaf, because Ahuti may be given only with the invocation mantras. Then the fourth chapter, especially for Lakshmi; then the Tantrokta Devi Suktam; then the eleventh chapter in full.
Why should the Nandi Mukh Shraddha be done?
Because our own Kula's Pitrs should be satisfied first. Before all these things — before a Chandi or Saptashati as the previous questioner asked about — having the Nandi Shraddha done is very necessary. They belong to your house; please them fully first, and then perform the Devi worship. Only then is the full fruit obtained.
What sadhana of Bhagavati Vindhyavasini can be done without initiation?
A sadhana of her Chalisa has been given. For anything more particular, take Deeksha from a capable practitioner at the Vindhya Dham. Otherwise, make the Sankalpa in Bhagavati Vindhyavasini's name and recite the eleventh chapter of the Durga Saptashati as capacity allows, and the Tantrokta Devi Suktam. That is enough.
What is the difference between the Chandi Kavach and the Rudra Chandi Kavach?
The Chandi Kavach in the Saptashati was spoken from Brahma's own mouth and is intensely sharp — you will understand when you recite it. The Rudra Chandi Kavach is not for everyone: if you are a beginning-level practitioner the speaker will forbid it. Do the Chandi Kavach.
Where should a Saptashati or Shakta Deeksha be sought?
Request it of the Shankaracharya in the Shankaracharya tradition — Deekshas are given at their place, and the right to give it belongs to whoever is seated on that post. It is the best for householders, and no odd sums of money will be involved. You may also take it from capable practitioners of a Shakti Peeth.
Can the Kavach mantras be used for a Havan?
No. Asked whether the Saptashati's Kavach may be used for a Havan, the speaker says no; asked whether Kavach mantras may be, he says no again — a Havan of Kavach mantras is not performed.
Which asana should a householder use, and should the Kavach or the whole Saptashati be done daily?
Every householder practitioner should particularly use the Sukhasana first of all. On the daily count: it is your wish — if you are initiated, do the Saptashati daily; if you are not initiated, do the Kavach only.
What should be done where a Bhairav says he is bound in the house?
If Bhairav ji is in a binding, he will be the Kul Bhairav, and someone must have made a vow or a Bhog offering of that kind. Have Bhagavati Kalika worshipped and a Saptashati recitation done on the Chaturdashi, with the Chhidrapal Nikari — that will be sufficient, and with a Sankalpa for Bhairav ji's release, the whole work is done.
A nine-day Navratri sadhana for a householder with no diksha who cannot take leave from work
The speaker says he is giving a nine-day Navratri vidhan for an ordinary sadhak who has received no Diksha of any kind: which mantras of Bhagavati to jap on the nine days and what to observe, so that the Tantrokta — that is, the most intense — effect of the mantra is obtained, Jagadamba's grace comes and one's work is accomplished. The Durga Saptashati path is part of it. He says the whole vidhan is also for people who are working and cannot get leave but still want to keep Navratri; it fits work, daily life and the anushthan together, and is dedicated entirely to householders. He asks listeners to hear it calmly, reflect, and then prepare their own plan for the nine days.
The two limbs of the householder Navratri plan: Durga Saptashati by day, the tithi-wise Navdurga mantra by night
The speaker says two things are carried together through the nine days. The first is the path of the Shri Durga Saptashati. The second is, in the night hours, doing Japa of the mantra of that form of Bhagavati Mahadurga which belongs to that day's Tithi, and obtaining her grace through it.
Durga Saptashati in the Navratri plan is read in the Mahavidya krama, not in full every day
The speaker says the first thing to know is that the complete Saptashati path is not done every day; it is done in the Mahavidyas krama, whose full method he has given separately on the channel. He says he will also describe here how the nine days go together in that krama.
Daily Saptashati path in the Mahavidya krama: no utkeelan or Mrityu Sanjeevani; kavach, argala, keelak, the day's adhyaya, then the Tantrokta Devi Suktam
The speaker says that when the Saptashati pujan and path are done in the Mahavidya krama there is no need to perform the utkeelan or the Mrityu Sanjeevani (sanjeevan) krama — he has explained this with proofs in a separate video. What is done is only the Kavach, argala and keelak, then the adhyaya for that day — on the first day the first adhyaya — and after the adhyaya, the path of the Tantrokta Devi Suktam, the stuti beginning 'ya devi sarvabhuteshu'. Kavach, argala and keelak are recited every day of the nine.
Can the Durga Saptashati be read in Hindi when Sanskrit is not known?
The speaker says those who cannot do the path in Sanskrit should not do a wrong path; they should do the complete path in Hindi, with bhav. There is no problem in it — however much anyone says nothing happens in Hindi, Ma is hungry for bhav, and both things still come. But he is not saying one should read in Hindi for life: Sanskrit is to be learnt. Over two or three, four or five Navratris it slowly starts coming; give half an hour or fifteen minutes and it is learnt in six months; the Saptashati is only 700 shlokas, so at ten a day it is learnt in two months and ten days — just the pronunciation, not by heart — and then, he says, generation after generation is carried across. For now the ordinary person reads in Hindi.
Tithi-wise Navratri schedule, Pratipada to Ashtami: Saptashati adhyayas by day and the Navdurga form japped at night
The speaker lays out the days. Every day: Kavach, argala and keelak, the day's adhyayas of the Durga Saptashati in the Mahavidya krama, then the Tantrokta Devi Suktam; and at night nine Mala of that day's Durga. Pratipada: adhyaya one; Shailputri at night. Dwitiya: adhyayas two and three; brahmacharini. Tritiya: adhyaya four; Chandraghanta. Chaturthi: adhyayas five to eight; Kushmanda. Panchami: adhyayas nine and ten; Skandamata. Shashthi: adhyaya eleven; Katyayani. Saptami: adhyayas twelve and thirteen, completing the thirteen; Kalratri. Ashtami: with kavach, argala and keelak, the three Rahasyas — Murti Rahasya and the others printed after the thirteen adhyayas and the Devi Suktam — and Mahagauri at night. The mantras of all nine Durgas are in one PDF he provides.
Who is the Bhairav of Mahalakshmi of Kolhapur?
Asked about Kolhapur's Mahalakshmi Mata, the speaker begins from the Durga Saptashati: at the slaying of Mahishasura Bhagavati is shown as bearing eighteen arms, and she was present there in two swarups. At the slaying of the demon Kolhasura, from which Kolhapur is named, she is in the Mahalakshmi swarup, Mahishasura Mardini with eighteen arms; but when in another kalpa she slew Mahishasura, she is established in that same place in a ten-armed form as Tulja Bhavani.
Patni Manorama Dehi prayer needs at least one mala a day
The speaker tells a listener to do at least one Mala of "Patni Manorama Dehi" without fail — with less than that there is no benefit. One mala at minimum must be done.
Argala Stotra may be recited even when a pandit has forbidden it
A listener who recites the Argala Stotra, Devi Suktam, the Ashtottara names and a chapter of the Saptashati says a pandit told them they cannot recite the Argala, while the speaker says they can. The speaker answers that why the pandit forbade it is the pandit's affair — he cannot know — and remarks that there are strange people who tell you to do what should not be done; his own position that it may be recited stands.
Why do households of great Chandi Path practitioners sometimes fall into ruin?
Because you are only seeing the ruin from outside. What you are not seeing is the misdeed committed after capability was obtained — the exploitation of powers, the imbalance that arrives with power, and the loss of restraint that follows it.
Who is authorised to perform the Rudra Chandi Path?
Read the text: it states plainly that not everyone can perform it, and for whom it is forbidden. The speaker refuses to rule on it from a channel, and points out that when a famous teacher says anyone may, ten lakh people accept it and scripture is set aside.
This work describes the subject with references naming the tantra grantha behind each point.
He points to the Shri Durga Archan Paddhati written by Shri Shri Acharya Shivdatt Mishra Shastri and to many other works of his, in which this subject is described with references naming the tantra grantha each point is drawn from: that according to the day of the week, a Saptashati path of Bhagavati Shri Jagadamba, or any anushthan connected with her, carries a special importance.
Why is Saturday held to be the great day for Chandi path?
One general view, he says, is that in the sequence running from Sunday to Saturday, when we begin from the first day, the Chandi path on the Saturday is held to carry very much the greatest importance. But behind this too there is a special reason.
What should someone do whose Sanskrit pronunciation is not clear?
If Sanskrit does not come to you, he says, do it in Hindi. The video on how the path is to be done in Hindi has been shared again today; and there is the Mahavidya krama by which the Saptashati path is completed very easily in seven days.
How is the seven-day Saptashati path arranged across the Navratri?
On the eighth day do stuti and the rest, do the path of the rahasyas; on the ninth day do havan. And if it is of eight days, complete it in seven and do the havan and the rest on the eighth. Which adhyaya is read on which day, and how everything is done, has been described.
What is given for one who cannot japa the Navarna mantra?
If you cannot japa Navarna and the like because you have no diksha, then the first mantra of the Argala, with its full method, is broadcast on the channel — with complete viniyoga and nyasa, which he says he has hardly found in any grantha to this day.
A Sat Chandi path is being held in the Vindhyachal trikon for the first time.
Many Saptashati-related sadhanas are broadcast on the channel that you may do independently, and the experiences connected with them are there too, he says. Give further momentum to your surrender towards your aradhya — and this year, this Chaitra Navratri, for the first time a Sab Chandi path of Bhagavati is being organised in the Vindhyachal trikon.
What fruit comes from the laghu trikon at Vindhyachal?
This too has its complete fruit, he says: the fruit of a hundred samput paths of the Saptashati is obtained from just this much. And consider how much sin there is — people of many generations have gone on committing offences, and the burden of your parents, brothers, wife, lover, son and daughter is upon you; that has to be cut, so it will take time.
What fruit comes from one trikon done during Navratri?
Whichever trikon you do, he says, understand this: when you do a trikon in the days of Navratri, one trikon means plainly that you obtain the fruit of a thousand samput paths of the Shri Durga Saptashati.
What does the Parashar Sutra say about the rajaswala question?
He takes the rajaswala subject as his example: many videos are found on YouTube by people who take themselves for tremendous, supreme, siddha tantriks, which shows what level their mentality is at and how much siddhi they will have. Such a person, he says, will sink the boat of one who was walking with discipline. They say there is a written principle about the rajaswala nowhere — but people have given the proof in many places that it is written: in the Parashar Sutra and the rest of Parashar Muni ji, the father of Vyas Muni, there is a full description that when a woman is rajaswala she will not do pujan and path at that time.
What should an ordinary householder sadhak hold on to?
Stuti too is dear to her: do as much of the Shri Durga Saptashati and Shri Chandi path as you can — the Saptashati is Jagadamba's very heart, and the greatest matter of Mai's pleasure comes from it. Many great tantriks are found on YouTube saying that at first they used to do the Saptashati and later left it, then did this and that, attained tantric siddhi, then the shamshaan — that, he says, may be their own personal matter. Ordinary householder sadhaks should take hold of the Saptashati ji and go on, doing it in Hindi itself.
The Kalika of Himalaya: which Kali the yogini sadhana addresses
The sankalp, the speaker says, is for the grace and direct siddhi of one principal Yogini of Bhagavati Kalika who is wholly motherly, gentle, simple and kind. Since there are many Kalis, he identifies her from the Durga Saptashati: when Parvati was doing tapasya on Himalaya and the devas praised her, Bhagavati Kaushiki emerged from her body and Parvati's body turned black — she became known as the Kalika of Himalaya, and a yogini of that form of Jagdamba Parvati is what this sadhana seeks.
Can deeksha be taken at Vindhyachal, and whom should one trust there?
After going into the Vindhya kshetra, into the Vindhyachal temple, look at the Brahmins who recite the Saptashati there, the speaker says — some Brahmins go there by daily rule and recite the Saptashati, wearing red cloth or yellow cloth. From among them you may go and take information and ask that you wish to take deeksha of such a kind. You may ask them questions until you are satisfied — my situation is this, this is my kula, it will happen in this manner. Take deeksha when you are satisfied; or, rather than taking deeksha the first time, keep contact with them for some days.
Do the Rudraganas have a limit of kshetra, and how was Ravana destroyed despite the Nikumbhila path?
The Rudraganas have no maryada, no maryada of kshetra, the speaker says — yes, if you have sent them with a sankalp for some inauspicious work, then there they will be bound by maryada. Asked how important anga pujan is, and how Ravana was destroyed although he was doing the Saptashati path in the Nikumbhila order, he says: in whatever order one recites, and however great a knower of tantra one may be, if he does a wrong act then his destruction will certainly occur. The devtas themselves will destroy him.
Durga Saptashati samput anushthan or Navchandi with rudrabhishek for a heavy maran prayog
If the Abhichara is very heavy and the danger has clearly not passed after the six vidhans, the speaker says the seventh step is to have suitable sadhaks perform a Durga Saptashati Samput anushthan — one paath or nine, one day or five or seven — or a Navchandi Anusthan, as one's capacity allows, together with a Rudrabhishek, ideally of a Parthiva Shivling, all at home, if one has the means.
The claim that bhava alone pleases Devi, and who preaches it
The speaker examines the popular answer to whether wrong uccharan of the Durga Saptashati brings a dosha: that pure uccharan and correct vidhi count for nothing and only bhava and surrender bring Bhagavati's grace. His first objection is that nobody can even verify another person's bhava — only a mind-reader could. He then asks why all of Sanatan society insists "do not bother with clear uccharan or Sanskrit, recite any way you like with bhava", and why nobody tells a literate, educated person who knows Hindi letters that he can learn online and do it properly by vidhi. Whoever does say so gets so abused that they stop speaking, and 99% of self-styled saints and siddhas keep stressing that bhava is what matters.
The bhava leniency is for the unlettered, not the educated reciter
The speaker says the true meaning of "bhava" — that unclear uccharan will do, that not knowing the vidhi-vidhan will do — is that it applies to those who are not educated: people with no knowledge of varna, swara or vyanjana, who do not know how Sanskrit is recited, the rustic and illiterate. If such people have only feeling and offer even a simple stuti, Bhagavati shows herself more readily there. But when someone with an MBA, a PhD, an MSc or BSc and an income of crores says "Bhavani will be pleased by bhava", he is deceiving — he is not simple, he is only pretending to be simple, and that is hypocrisy.
Can the Durga Saptashati be recited in Hindi without diksha?
Yes, the speaker says: we should do what we are authorised for. Everyone has the adhikar to receive upadesh for pauranik and tantrik mantras — but if you cannot recite in Sanskrit, have no diksha, have not learned, and do not know the vidhan, then do it in Hindi; there is no dosha in doing it in Hindi, and in a Hindi Durga Saptashati path there is no need for the shaap-uddhar. Since your path is anyway an emotional, bhava-based charit path, do it with bhava in Hindi — why do it wrongly? Do it wrongly and you will certainly receive punishment, however much you soothe your ego that your feeling is pure and a mother can never harm anyone: tampering with the mantras, mutilating them and not reciting by the chhandas because you do not know the vidhan and do not want to learn it — that somewhere brings you harm.
Learn clear uccharan over months instead of fleeing the Saptashati
The speaker says that whenever this issue arises, the right response is: if we do not know clear uccharan, we learn it — taking time, two months, six months, a year, learning it well and doing it correctly. Not running away like cowards, saying "a Saptashati path done wrong brings harm and we cannot do it correctly, so we will not do it at all". That, he says, is first-rate cowardice and timidity — and it is exactly what such people want: either you do it wrong, or you do not do it at all.
The story of 45 years of wrong Devi Suktam uccharan, and why the speaker rejects it
The speaker says a very big mahatma, a Vaishnavacharya whom he will not name, told from a large platform the story of a mahatma who recited the Saptashati's Devi Suktam wrongly for 45 years and, when he later corrected the pronunciation, the Devi became angry. Such discourses, he says, apply only to rustic, unlettered, forest people with no knowledge of the Saptashati — if they worship with a pure feeling and mispronounce, Devi will do them good. But when you know how to read and still mispronounce in the name of bhava, Devi is not going to be pleased; that is a matter of being made a fool. Promoting such ideas, he says, spreads the notion that wrong uccharan, wrong vidhi and never learning the vidhis are all fine because Ma will be pleased by your bhava.
Pure uccharan itself purifies the bhava, and Jagadamba gives bhoga before moksha
The speaker says: remember, when your uccharan becomes pure, your bhava will also become pure — because as soon as pure pronunciation begins, by the effect of that mantra whatever little lack remains within you begins to be purified and made clear. Jagadamba, he says, gives not only material desires but both bhoga and moksha; bhoga comes first, and after it moksha — dharma, artha, kama, then moksha. Kama is third among the four purusharthas, so it will certainly be obtained. But you start making mistakes first and then desire fulfilment, and complain when it does not come — that, he says, is your foolishness.
How Sanatanis are weakened: unauthorised acts encouraged, right acts forbidden
The speaker hopes listeners will understand and learn clear uccharan; if it does not come, they should not recite in Sanskrit but do it in Hindi and keep learning Sanskrit — one must not run away from it. He says he will try to arrange teaching of Sanskrit uccharan through this platform too. He points to a pattern: for unauthorised karma people are told "go ahead and do it", while for the things one should not do they are forbidden or given wrong ideas so the person drifts away by himself — and for what one should do, they are told "do not do this". In this way, he says, Sanatanis are being made weak, and he calls on them to wake up and recognise themselves.
What does the Keelak Stotra say about the utkilan of the Saptashati?
When we recite the Keelak Stotra in the Durga Saptashati, he says, it is written there how the utkilan of the Saptashati is to take place. One accepted kind of utkilan is this: that on the night of the Krishna Paksha Chaturdashi — which had run from the previous evening to that day — one surrenders one's all, and then enjoys it again in the form of prasad; then the utkilan of the Saptashati happens.
How much should one expect to receive after surrender?
Live as one who is only sustaining life by enjoying it in the form of prasad. Then whatever she gives, that much prasad — prasad is at the will of the pujari, is it not. To one he gives four grains more, to another two grains less. If one takes as much as she is giving in the form of prasad and accepts it, it will work; but that does not happen.
What goes wrong when a nishkam vidhan is performed with a sakam motive?
We make this surrender so that the Saptashati becomes utkilit, but somewhere inside there is a self-interest — that these mantras should be so well used that we first become full of wealth. That is the mistake. The vidhan that exists is nishkam, but you are doing it as sakam; so the fruit too comes out as a khichdi. You think you are being clever, and Jagadamba is Mahamaya — she plays the whole game with you.
What does an anushthan do to the prarabdha?
When you walk on the path of dharma, when you begin to do seva and bhakti — whether you do the Saptashati path by rule, or any anushthan told on this channel, or one of your own — then when you begin to do an anushthan, whatever the sankalpa you take in it, the energy of punya that is formed in you has God cutting away all the prarabdha at the root.
Where can the Sanskrit path of the Saptashati be learnt?
Asked where the Sanskrit path of the Saptashati may be learnt, he says it can be learnt: you can learn it online, and you can learn it seated with some worthy Brahmin.
When the problem is very great and no way out appears, a bali of eight jayfals is made in the names of the Ashtamatrikas
If your problem is very great and no way out is appearing, then make a budget: the eight Mahashaktis, the Mahadurgas, the Ashtamatrikas. Read the Durga Kavach in the Durga Saptashati and you will learn their names. In their names a bali of jayfal is to be made, in the same vessel — a large earthen vessel with the 128 cloves, camphor and eight jayfals.
May a sadhak disregard the grahas?
No. Ishwar has appeared in the form of the grahas, he says. When you do the mala mantra of Bhagavati, or read the Saptashati Hriday, Bhagavati herself says that she is in the form of the navagraha. So one who says of herself that she is in the form of the navagraha cannot be honoured while the navagraha are set aside; you cannot say we will not ask the navagraha and will ask Bhagavati directly.
The well known katha of Surat and Samadhi has a separate tantric subject lying behind it.
When you go inside the subject of Surat and Samadhi too, and go into the tantra subject, that is very different, the speaker says. You have seen only the katha; the root subject, what lies after it, is a separate matter. Search it out some time and try to know it, and you will learn what happened afterwards — and then attempt to know further the whole katha of the Manu named Savarni.
What similarity is there between Maa Matangi and Maa Durga?
Asked what similarity there is between Maa Matangi and Maa Durga, he answers that there is similarity in all of them; it is not that all are separate. Recite the Durga Saptashati, he says — recite it in Hindi and you will understand from that too. When Bhagavati speaks her words, listen to them well.
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.
When the weapons were turned on Ganesh, Parvati manifested two Shaktis — a thousand such powers live within the gentle Parvati
She was swept into boundless anger and manifested two Shaktis. One stood with her mouth spread wide like the cave of a black mountain; the other took a form like lightning, many-armed, punishing the wicked, a terrible Mahadevi. Within the gentle Parvati, he says, a thousand such Shaktis are present.
What does Raktabija's story show about tantric sadhana?
The speaker says asuras also performed tantric sadhana — take Meghnath, or Raktabija, who obtained his shakti by Bhagavati's grace alone. Bhagavati gave it and Bhagavati took it back: Chamunda Mai herself killed him. It will astonish you, he says, that the sadhana Raktabija performed was of Bhagavati Chamunda herself. The one who gave, took.
Across Bhagavati's Ashtakshari, Navakshari, Saptashati mahayantra and Baglamukhi yantra much of the form is shared
The same holds in the forms of Jagadamba: for the Ashtakshari mantra the form is one, in Navakshari it is different, and very often there is similarity too. In the Shri Durga Saptashati mahayantra and in the yantra of Shri Bhagavati Baglamukhi — the mool yantras, the ordinary ones that may broadly be worshipped — you will find a great many similarities.
Why relief from a one-off Saptashati or Saptashloki anushthan fades
The speaker says maya is very powerful: do any anushthan even once — a Durga Saptashati or Saptashloki anushthan, 108 in the morning and 108 in the evening for the nine days of Navratri — and whether or not the work is done, the shakti shows fierce maya and some grace of Jagdamba does come. The person's problem stays exactly as it was, but he feels the energy within, the spandan of the manipurak chakra, sees drishtant and pictures in dreams, and at the first auspicious effects of sadhana promptly makes himself a siddha and starts advising others. A few days later the message comes that the trouble is back — because the energy of a sadhana that is not continued lasts fifteen days, twenty days, three or six months at most; the savings are spent and nothing new is being put in, so the problem grows again.
What does the Saptashati say about not worshipping in Navratri?
The speaker notes that people fall into controversy the moment this is said, but states the written matter: that Bhagavati says she devours and burns to ash all the merits of one who does not perform Chandika's worship, and gives him hardship. There is a reason behind it.
At what hour of the day should the Navratri japa be done?
It is Navratri, so the matter is of the night hour. Sadhana done at night is excellent — become a Viracharin practitioner and try to do it at night in Navratri too. Do your Anushthan daily between nine at night and one in the morning; whatever recitation you do, if it falls in that span it is excellent.
Why is Navratri called nine nights if the japa belongs to the day?
It is written that the Saptashati is not to be recited at night, and nobody discusses the reason for which it was written — but because it is written, it will not be done. Brother, the speaker asks: why then is Navratri not Nine Days? The Mother would then have said it is nine days, do it by day and not by night.
The main recitation and japa of that night begins at about eleven and is completed by one or half past one
On Monday the 29th of September, at night, begin your main recitation and japa at about eleven o'clock, and complete it by one or half past one at night. Whether the Parvati Gita, the Devi Gita, whatever mantra Anushthan you are performing, a Kavach, the Saptashati — do it.
What if a mistake occurs in the Sharad Navratri bali?
Keep in mind that in the bali worship and Deepdaan you perform in Sharad Navratri, if some error occurs, Bhagavati never gives you punishment for it — because at that time, truly speaking, it is the Bhava she sees. He is not speaking of those who commit an offence knowingly.
The Mahavidya krama recitation is not an invention — it stands in the Shri Durga Archan Paddhati
No. Look through the various methods of Saptashati recitation given in the Tantra texts connected with Bhagavati; and if nothing else, look at the Shri Durga Archan Paddhati compiled by Acharya Sudatt Mishra Shastri — you will find this prescription there too. We have not imposed some invented prescription on you.
How is the Mahavidya krama handled with a doubled Tritiya?
Simply increase your recitation by the day. First day, the first Charitra; second day, two chapters, as described; go on that way, and set the tithi aside. Everything completes by the Ashtami tithi — it completes in seven days — and on the Ashtami you have only the Rahasya and the rest to do.
What if a Satchandi is undertaken in a ten-day Navratri?
If you mean to do a Satchandi alone, the speaker says, it becomes a very large matter. As for the Utkilan: the whole procedure and rule will be there every time. Each Chandi will have its own separate Shraap Vimochan; the whole six Angas will be separate for each.
What can someone who has begun no sequential sadhana still recite in Navratri?
If you wish to do the sequential sadhana and have done nothing yet, then even so, in Navratri recite Bhagavati's Sahasranama or Satnama and the like. Recite a Kavach. Recite the Stutis; do the Saptashati in Hindi. At the least your Bhava toward the Mother will be formed.
What should be done when enemies are acting against a coming marriage?
A listener says his brother's marriage is about to take place but that enemy folk are pressing hard, and asks for some totkas. He answers: in Gupt Navratri, have the samput paath of the Durga Saptashati done at some temple by a good Durga-pathi Brahman — for the stambhan of enemies.
With the marriage this near a totka will not serve; a Saptami-to-Navami paath will
From doing a totka the work will not go on when everything is so near, he says. And if nothing else, then have even a three-day one done — of Saptami, Ashtami and Navami — and you will get a good deal of relief. If you have it done at a temple, then your expense will be less, you will save the expense of the mandala puja and a great deal of puja paath, and it will also be done quickly. Have it done in your own area, he says.
How many times a day should the Durga Saptashloki be japa'd?
Asked how many times a day it is best to japa the Durga Saptashloki, he answers: seven times — the Saptashloki, seven times. Asked whether clove may be given in camphor after the recitation of the Saptashati's stotras, he answers: absolutely, it may be given.
Which is the best method to awaken the third eye?
The speaker says it is not like that — there is no uttam vidhi and madhyam vidhi. Only inexperienced people can speak of a best method that will do it in one day; anyone who has experience of that level can never say this one is middling, that one is lowest and another is high. It happens through mantra japa, through trataka, through panchang sadhana made a limb, through repeated recitation of the Gita, through the Saptashati path, through havanatmak vidhan — by the increase of tapobal, with at least a little dhyan in it.
What should be done for victory in a court case?
It depends on what subject the court case is for, the speaker says. The upasana of Bhagavati Durga is the giver of victory — it is there in the Durga Saptashati, from the eleventh adhyaya. If you recite that, it is most excellent.
How pleased is Bhagavati by the recitation of the eleventh adhyaya?
She becomes very pleased, brother, the speaker says. The Durga Saptashati is exceedingly dear to Mai. You are speaking of eleven adhyayas — eleven adhyayas, why, if you will read even one shloka, Mai will be pleased by it.
How may Bhagavati Aprajita be worshipped?
The second thing, the speaker says, is that if you wish to obtain special grace then you should take deeksha and perform her special sadhana. Nevertheless, Bhagavati Aprajita can also be served and worshipped independently. Her shaktipeeth is present in the region of Bengal, and in other forms her shaktipeeth exists in Bangladesh as well. So if you especially want her grace, you may take deeksha and do the sadhana, or you may also perform her seva puja through the Durga Saptashati.
Is there a special vidhan for reciting the Shiv Puran, like the Saptashati?
The speaker says that if you have taken birth in the Sanatan sanskriti, in the Sanatan dharma, then you have taken birth only to go towards Sanatan; and the form of Sanatan itself is Shiva, so birth has been taken only to go towards Shiva. Asked whether there is a special vidhan for reciting the Shiv Puran like there is for the Saptashati, he says its vidhan has been given at the very beginning — read it once and see how it should be done. You will not be able to follow every rule in it, he says, but there is no complicated rule like the Saptashati's, because this is a purana.
What must still be observed while reciting the Shiv Mahapuran?
Full care is to be taken of shauch and ashauch, the speaker says, keeping all these things in mind. In the Saptashati, if you are doing the complete paath in Sanskrit at one sitting, many kramas emerge; and in the Shiv Mahapuran too there is its own great deal of krama, but you may do the ordinary paath. You may recite one adhyaya each day, or you may do more than that too. Asked whether he gives deeksha, he answers: no.
How should the Durga Saptashati be recited?
Asked how the Durga Saptashati should be recited, the speaker says: recite the Durga Saptashati by the Mahavidya krama, which has been taught on this very channel — in which on some day one adhyaya, on some day two adhyayas, and on some day three adhyayas are to be recited. In it you will not even need to do shraap vimochan and the like. There is a live too on the paath of the Durga Saptashati; listen to it fully and every one of your doubts will be resolved in it.
Where should Parvati be named when reciting the Durga Saptashati for her grace?
In the Sankalp. The speaker allows that you may say it in the Viniyoga if you wish, but his own view is that it belongs in the Sankalp — and that the core elements should otherwise not be tampered with.
The Avarana material is withheld because it would be copied and misused
Because it would be copied, reproduced and misused. The speaker cites the Saptashati's thirteen Avaranas, ten of which are worshipped, and notes that the commonly available ninth Avarana omits the Bhairav worship — detail he does not want handed out and copied.
Durga Saptashati with the wrong vidhi brings suffering, not grace
The speaker says that with the right vidhi-vidhan, a daily Durga Saptashati path brings such grace that no material wish stays unfulfilled — but when, driven by fate, the anushthan is done with the wrong vidhi and in the wrong way, many kinds of suffering enter one's life, the familiar matter of a deva or mantra Shraap. Worship with pure bhava is fine in its own place, but once one follows a Tantrokta vidhi one must do vidhi-bound karma only. The Saptashati recited wrongly, he says, can swallow the whole universe within itself: its 700 mantras are tantric, not ordinary.
Case story: a self-taught 108-path Shatchandi followed by three untimely deaths
The speaker says two people brought him nearly identical cases; he presents only the one who gave permission. A man initiated in the Vaishnava sampradaya was told by his Vaishnava guru, seeing his devotion to Bhagavati, to recite the Durga Saptashati — first nine paths, then a Shatchandi of 100–108 days. The guru gave him no vidhi at all for a home or temple parayan, so he gathered what he could from Durga Archan Paddhati and began on his own. Upheaval began even midway; in the three years since, three healthy family members died — two of his sons, leaving one daughter, and the younger brother he loved like a son.
Mistake: a Brahmin who gave up the yagyopavit and wore it only for the paths
The speaker says his first surprise was that the man, though a Brahmin, had given up his yagyopavit and did not wear it as a daily rule; he wore it only until the 100–108 paths were done, and havan-based vidhan he set aside entirely. He was told that a guru had permitted this — "if you cannot keep the rules, give it up by this vidhan and put it on at puja time" — and the speaker counts this, in his view, as the first mistake: the whole thing goes wrong right there.
Should the Durga Saptashati be recited in Sanskrit when one's pronunciation is faulty?
The speaker says he always tells people: if you have devotion to Bhagavati but cannot pronounce Sanskrit, have not practised, and have not learned the Saptashati, recite it in Hindi with bhava foremost, and Jagdamba will be pleased. This man recited 108 paths in Sanskrit with, by his own admission, many errors, consoled by a guru's story that unclear pronunciation causes no special harm; the speaker grants that up to a point, but with the uccharan wrong every time over 108 paths it is the single biggest blunder, and meaning turned into anartha became one cause of the ruin. Rather than the full Saptashati, he says, recite only the stutis — Ratri Suktam, Devi Suktam, the fourth-chapter stuti, Shakradi Stuti — and Ma will be pleased.
Karma-sakshi lamp and akhand jyot in a Saptashati parayan
The speaker says the third thing is that, for whatever reason, the man was never told the rule that whenever you do the path you light a Karma Sakshi deepak, and keep an Akhand Jyot and the like in Navratri. The akhand jyot rule he had been given instead was: one akhand jyot per parayan — light one today, light a second one tomorrow with tomorrow's path, let today's burn until it finishes, and then remove (visarjan) it. That was his rule.
Daily mandal avahan without havan is not the rule for a home Saptashati parayan
The speaker says the man learned mandal pujan from Acharya Shivdatt Mishra Shastri's Durga Archan Paddhati, the most widely circulated book, built a Navagraha mandal and so on as best he could, and every day invoked every deity of every mandal with the full elaborate vidhi given there — which belongs to a Chandi yaga — then did visarjan after each path. But in a yaga the avahan goes with havan-based vidhan, and in 108 paths he never once did Havan. Daily avahan and visarjan with a full mandal is simply not the rule for a 108-path parayan at home; alternatives exist, and whoever knows a thing should do that thing properly.
Bali required with a daily Sanskrit shadanga Saptashati path
The speaker says Bhavani herself states in the Saptashati that whoever, knowingly or unknowingly, offers her Bali in the annual pujan has all wishes fulfilled — Chandi is bali-priya, so where there is a path, bali will be offered; the man, never having read it in Hindi, did not know this and never offered any. His rule, stated not to frighten but because this is a tantric text: reciting the Saptashati daily in Sanskrit with its six angas (Shadanga), give at least one bali every day — a nimbu, or laung and kapoor; he will not ask for kushmand — and once a week or once a fortnight on Ashtami or Chaturdashi a good bali of nine, eighteen or twenty-seven nimbu. This keeps her yoginis satisfied, removes misfortunes, ill conjunctions and malefic grahas' wrath, brings her grace, and wins forgiveness for mistakes.
Careless tantric work brings a self-inflicted dand that cannot be reversed
The speaker asks the listener to judge whose fault it is when the man, his family or society now curse Jagdamba, the Saptashati and her devotees: who failed to do vidhi-bound karma, who transgressed the Durga Saptashati, and why he did it without knowing clear pronunciation. People set out to do tantric work, do senseless things, and pile a bigger mistake on the first — so such punishments (dand) are the fruit of their own acts; he accepts being called heartless, but the man is responsible for himself. Once such events happen no one can reverse them; argument and abuse change nothing. Do not be afraid, he says — remove the fear by building the yogyata to read the Saptashati, which means learning clear Sanskrit pronunciation; his own experience of the dand for unclear uccharan he leaves for another time.
Mahavidya-krama Saptashati in Hindi when a daily full path is beyond one's strength
The speaker says the great lesson from this man's life, for everyone including himself, is: do not do it the wrong way, and do not take the Saptashati as a joke. If you do not have the strength (samarthya) for a daily path, why do it at all? Don't. Do it by the Mahavidyas krama, with bhava, in Hindi — that gives positive results, and its vidhi and the experiences from it he has taught separately. People are in too much of a hurry. Do not run away from Bhagavati; to come near her, walk the right path. If we cannot leap four steps at once, either become capable of it or climb one step at a time, calmly — that is where one's wisdom lies.
Another teacher told women they need go to nobody and could recite the Chandi Kavach 108 times daily for twenty-one days themselves
The speaker says a great many people give very strange prayogas, and if by mistake you put a question there they begin speaking very crookedly about others. One such very great man, who he says listens to this channel and has his own Facebook group, gave the prayoga that women need not go to anyone if they daily do 108 recitations of the Chandi Kavach described in the Shri Durga Saptashati for twenty-one days continuously.
The reply was that one who knew Sanskrit would finish comfortably, and only ignorance of it makes the recitation take thirteen or fourteen hours
His reply was that the speaker must not know how to read Sanskrit — that children of LKG and classes two and three read better Sanskrit than he does, and that if he knew Sanskrit he would do it comfortably; not knowing it, thirteen or fourteen hours, or even fifty hours, could be taken. And he wrote that he himself completes 108 recitations in three hours — which, worked out, means he recites the Chandi Kavach of the Durga Saptashati in one minute thirty seconds, that is, a minute and a half.
Can the seven hundred anga shaktis of the Saptashati be used for havan?
Asked whether, since there are seven hundred anga shaktis in the Durga Saptashati, their havan can be done with the seven hundred names, he answers that if you wish to know it in the ordinary way, the anga shaktis in the Saptashati are infinite. The havan you can do by the Tantrokta Devi Suktam.
Can havan be done by the stutis of the Vaikritikam Rahasyam?
Asked about the havan vidhi given there, and what can be done with the stutis given in it, he says the questioner is speaking of the Vaikritikam Rahasyam. Absolutely: if you do havan by the stuti that is in all three kshetras, then that shakti will be regarded as being in the havan, and the havan of all three kshetras will be regarded in it — and it does indeed happen by that.
How can one test what sawari is coming?
First, if any knowledgeable person is near you, show it to them. Second, if you are not getting fit guidance and are not even coming to know whose sawari is coming upon the body, then do at least 108 recitations of Bhagavati's Durga Kavach, the Chandi Kavach described in the Saptashati. Do nine recitations daily; if you cannot do even nine, do at least three in the morning and three in the evening. Do it continuously for a month and see: if that sawari is true it will begin to come openly, will give its introduction properly, and will also guide through dreams. If it is false, its coming will simply cease — it will not even feel that the body is becoming heavy, that someone is coming upon the body.
Can the three Rahasyas be replaced by Kavach, Argala and Keelak?
Asked whether, since the three Rahasyas are read when the adhyayas of the Durga Saptashati finish, it is right to do Kavach, Argala and Keelak in their place, he answers that it is completely wrong. There are six angas — how will you then bring the later anga forward? The whole subject will become different. There are a great many kramas of the Saptashati, and then it will go into the reverse krama.
What is the correct krama if the Saptashati is read in reverse?
Now, to do it according to that, you would have to read the three Rahasyas first, then Kavach, Argala, Keelak, then the full thirteen adhyayas, then Keelak, Argala, Kavach, then the three Rahasyas in reverse. You can go in this krama, he says — but he will absolutely not say to do it.
Is diksha necessary for the Durga Saptashati?
Asked whether diksha of the Durga Saptashati is necessary, he answers no — one cannot say it is very much necessary in that way. You can recite it by the ordinary vidhi vidhan. If you have to do some particular vidhan, if you have to do a yaag and the like, then diksha is necessary; Shakta diksha is necessary.
Can an unmarried person recite the Durga Saptashati?
On the subject, he says, the person who has his own intellect is himself seeing what is wrong and what is right; one should never make an assessment from one thing. People go along holding only one thing — this is the mistake they make. Told that whenever people speak of reading the Durga Saptashati at all three times, they refuse, saying your marriage has not happened, saying you will become a vairagi, he answers: do this — the last mantra of the Argala, patni manoramam dehi, first do its sadhana well. May you get such a fit wife as will sit with you and do the recitation of the Saptashati. Do this. After that go and tell guru ji: guru ji, now I have got such a one that we two sit together and recite the Saptashati day and night. Then he will tell you properly.
Why were the three Rahasyas joined to the Saptashati when they are not described in the Markandeya Purana?
He answers that the three Rahasyas, and beyond them the Kavach, Argala and Keelak — the whole of that subject — are there because the Saptashati has become an independent Shakta grantha. When you recite the Keelak, he says, you will then come to know what that subject is.
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 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.
What is the Sahasradhik form of the Saptashati?
He says there are three hundred more. The Sahasradhik has now come into currency — people have made even that viral, and the Sahasradhik form of the Saptashati has been put into circulation.
What are the six angas of the Saptashati?
He names them as the shadanga, the six angas: the Kavach, the Argala, the Keelak and the three Rahasyas. This entire subject, he says, is connected with what he has just described. Without these six angas, the Saptashati of seven hundred shlokas as it exists today cannot be complete.
Is each shloka of the Saptashati a mantra in itself?
He says it is spoken of in this way — that every shloka is independent and each has its own separate prayoga; every shloka is siddha in itself and every shloka is itself a mantra. Here, he says, you are reading a story; while reading a shloka it may not seem that any mantra-meaning is emerging from it. But when you actually go there, all this will be known to you.
May a nightly japa of the Argala's first mantra be shifted to the morning?
A listener says they try to do ten malas of the Argala's first mantra daily at night, and asks whether on a day when household work comes up it can be done in the morning. He says: certainly do so. Only see that there is no gap. For some reason, a gap of five days will happen to women in any case — that is not counted.
How is the last avaran of the Durga Saptashati yantra worshipped?
Asked whether in the final avaran of the Shri Durga Saptashati yantra's avaran mandal pujan one does as in the other eight avarans, or only releases rice on the yantra, or both, he says there are two matters. First: if you are performing the pujan of nine avarans, then in the ninth avaran there is the pujan of the ayudhas of the Kshetrapal in the final avaran; and there is the pujan of the ayudhas of the ten Dikpalas.
Is the Chandi Kavach from the Varaha Purana or the Markandeya Purana?
Asked whether the Chandi Kavach is from the Varaha Purana or the Markandeya Purana, he says it is described in places as composed by Harihar — and that, brother, it is in both.
How many shlokas do the Kavach, Argala and Keelak make together?
He says that the Kavach, Argala and Keelak taken together make a thousand shlokas — that is a separate subject. Only the mool Saptashati, he tells the listener Mahesh, is the one that is Sahasradhik.
How should one perform the nitya seva of Purnagiri Maiya?
Asked how to do the seva of Purnagiri Maiya and which mantra to utter for the nitya seva, he says that among the 51 Shakti Peeths, and the mool aadhaar peeths, whenever the pujan of any shakti or any devi takes place, the pujan of Bhagavati Purnagiri Peeth and Jalandhar Peeth and all of these certainly happens. So do the pujan according to Maai's form, or according to the mool form; and if you are not initiated, proceed according to the first mantra of the Argala, or, if you wish to go into the brihad form, according to the yantra of the Durga Saptashati.
How are the tattvas within us connected to the Saptashati?
He says to the listener Abhishek that all the tattvas are within us, and in the Saptashati the relation of these tattvas is also with that shakti which is present there. Agni, Vayu, Sur Tattvani — when you go into the Navarna it comes with the three tattvas. Although, he notes, in the prevalent Saptashati the viniyoga and nyasa with the tattvas has not been given.
How does the mool Saptashati differ from the prevalent one?
But in the mool Saptashati, the old ones, he says, the Argala Stotra and the Keelak and all of it are much larger — greatly different from the prevalent one we look at — and in it the whole subject of all this is present. Secondly, he says, it is not only the three charitas and the six angas; there are further subjects as well, which go according to each adhyaya, and in those too there is a broad treatment of the tattvas, and those tattvas are directly connected with the principal energy, the principal shakti in it.
May a yajnopavita-dhari do three Saptashati paths in the three sandhyas without diksha?
Asked whether a person wearing the yajnopavita can do three paths of the Durga Saptashati daily in the tri-sandhya, three paths together, when there is no diksha, he says that if you are wearing the yajnopavita and walking by the niyam, doing Gayatri and so on in the sandhya, or the upadesh your guru has given — and if you do not do Gayatri, then at least do ten malas each of the Panchakshari in the three sandhyas — and along with that a clear, correct pronunciation of the Saptashati, if it has come to you, then do all three sandhyas; there is no problem.
What if the pronunciation is not yet correct?
Observe the niyam of the yajnopavita, he says, and let the pronunciation be clear and pure. If you are doing it in Hindi that is a different matter, but if you are doing it in Sanskrit, then the pronunciation must not be wrong — that is all. If there is an error in the pronunciation, correct it; then do the three sandhyas. Until the pronunciation is not becoming clear, do not do all three sandhyas but do it in only one — but first make it fully clear. Doing a hundred paths, you will attain mastery, and after that do all three sandhyas comfortably; there is no problem.
How much time do three sandhyas take?
He adds one more thing to observe. He says he is telling this according to himself — that if it is to be done in the morning, at noon and in the evening — and that he will not say you should do likewise, but even so consult a learned person once, ask your own acharya ji, who is also walking on the path. If all three sandhyas are to be done, then it takes time: at the least two and a half to three hours will certainly be taken, even after practice has come, if it is done with a little regularity.
What food rule attaches to doing three sandhyas?
Now if you do it after eating ann, he says, there is a problem here — there will be a little difficulty. So if you people wish to do it daily even for a lifetime, he will not say to do such and such; but if it is of 108 days, of a year, of two years, then keep the ann rule a little reduced: that until the evening sandhya is done, take fruit or the juice of fruits; and even if you eat ann, let your ann be wholly pure and sacred, not endowed with salt or lavana. And eat in the night-time.
What is the filling of a khappar?
There are a great many shaktis, he says, who move with a khappar in the hand. When you recite the Durga Saptashati — or leave that, look at what is shown on television — Bhagavati has taken up the khappar for the slaying of Raktabeej, and when she cuts his head she is filling his blood into her khappar. In just this manner the khappar has been spoken of in tantra as chiefly of three kinds, with various further divisions, and many divisions also according to guru parampara: there is the satvik khappar and there is the tamasik khappar, and in the tamasik khappar too many further divisions arise.
How do Christians work tantra — is it from the Holy Bible?
Asking everyone to hear the answer, he says the healing meetings whose videos go viral will astonish people if they know the black truth behind them, although telling it is of no use because Hindu society does not believe in these things and does not believe in divinity, while others are using it. In the tantra granthas of Sanatan culture, he says, sixty-four kinds of Bhairav are told and fifty-two kinds of Brahm. In the phalashruti at the end of the Durga Saptashati it comes that Bhairavs run away on seeing one who recites this Kavach in all three sandhyas. The question arises: why should Bhairavs run away? How did Bhairav become an inferior deity? The answer is that among the sixty-four kinds of Bhairav — just as with the question of who Marhi Bhavani is — there are in the same way Bhairavs who are inferior shaktis, masanik shaktis, to whom the name of Bhairav has been given; those things move away and flee, and these very things are also made siddh in tantra.
Nothing is done from the Bible itself; it is awakened as the Saptashati is, to hold a power beneath it.
Nothing at all is done from the Holy Bible, he says. In the manner in which, if you have made the Durga Saptashati siddh and the grace of Bhagavati has come about through it, you can then direct some negative energy according to your will — if you have the capability — in exactly the same manner they awaken the things of the Bible in that way and, through it, keep the Shaitan below them. But even so, things go wrong here: they have nothing to do with moksha and mukti, so it is known that all right, whatever the condition after dying will be, one has to remain trapped.
Can a Durga Saptashati anushthan be done in Krishna Paksha?
Yes, absolutely, it can be done, he answers.
In Gupt Navratri, is a Navarna mantra anushthan better or a Saptashati path?
Asked whether in Gupt Navratri a japa anushthan of the Navarna mantra would be better or a Saptashati path, the speaker answers that when you do the Saptashati path you should do it with the Navarna mantra as samput. The whole vidhan of the Saptashati path, in which manner it is done, has been explained on this very channel in a live, showing the whole granth of the Saptashati — it is live on this channel under the name Saptashati Sarvasvam. Those who cannot do thirteen adhyayas in one day should do the Saptashati path in the Mahavidya krama, whose full vidhan has also been given.
Can the Durga Saptashati be recited in Hindi?
There is no difficulty at all, he answers. If you wish to do the path of thirteen adhyayas in one day in Hindi you can; the same vidhi will remain, do everything in Hindi. Recite the Kavach, Argala and Keelak in Hindi too, then recite the thirteen adhyayas in Hindi, and recite the three Rahasyas in Hindi as well. If you do it in the Mahavidya krama, that is thirteen adhyayas over seven days, then do it in Hindi in the same way, reciting on the day on which two adhyayas have been prescribed exactly as prescribed. The full vidhi-vidhan is in a playlist named Navratri 2022.
A Hindi Saptashati path follows the same order as the Sanskrit, whether done in one day or seven
To Shreyas Kapri ji he repeats the answer: the Saptashati path in Hindi is to be done in the same manner as the vidhi for doing it in Sanskrit. If done in one day, then Kavach, Argala, Keelak, the thirteen adhyayas, and then the three Rahasyas. If you cannot do it in one day and must do it in seven, then follow the vidhi of the Mahavidya krama path — first day the first adhyaya, second day the second and third adhyaya, and so on.
Are shraap uddhar and utkeelan needed for a Hindi path?
There was also this question, he says: when we do the path in Hindi, is it necessary to perform the vidhi of shraap uddhar and utkeelan? That is a path in Sanskrit, he answers, and it is not necessary, because here a bhav path is taking place. When you recite in Hindi it will not be a mantrokta path. So you absolutely do not need to do it. Do it without worry; even so, Bhagavati will accept the puja, because here bhav will be primary rather than mantra.
What is the difference in bhav between Sanskrit and Hindi recitation?
The bhav that comes from Sanskrit uccharan comes in a different manner, he says; things are mantrokta, and the hair of the body stands on end. But the same thing, when you do it in Hindi, is also bhav-primary. When you recite the passage that Bhagavati, while drinking madhu, said — roar for a moment, and after that I shall drink your blood — the bhav that comes within you as you say it, when every hair stands up, by that bhav Bhagavati is pleased and shows grace. So do not stay in the illusion that if you recite in Hindi you will get no fruit; Jagdamba will show just as much grace.
What can happen to a sadhak with the Saptashati over time?
A time also comes in a sadhak's life, he says, when even the seven hundred mantras of the Saptashati become memorised, and he becomes able to recite without looking. There will be many sadhaks here too who see in their own lives, now and then, that when they recite one mantra again and again, at the time of sleeping that mantra appears on their forehead. This too happens. These things happen when those shaktis show grace, when that mantra dissolves into your body and mind.
Can the Kavach, Argala and Keelak be in Sanskrit and the adhyayas in Hindi?
Yes, that can be done, there is no difficulty, he answers. If we do the Kavach, Argala and Keelak in Sanskrit because we know them, and want to do the rest in Hindi, that too can be done. And the three Rahasyas may be done in Sanskrit if you wish, or in Hindi if you wish. There is no difficulty and no dosha in Sanskrit and Hindi; take the doubt out of your mind. If Sanskrit comes well, do it; if it does not come, then do it in Hindi.
What should someone read who cannot manage Sanskrit sandhi vichhed?
For those who wish to read in Sanskrit, he says, the Saral Durga Saptashati published by Gita Press exists — take that. But even so he would say that those who are completely new to the Saptashati path should do it in Hindi at the very least for a year. If you are doing all four Navratras, or for two or three years, do it in Hindi; after that do the path from the Saral Durga Saptashati published by Gita Press. With the sandhi vichhed done, very clear uccharan will come; learn it slowly.
Was the killing of Shumbh and Nishumbh connected with Ma Kali?
To Shreyas ji he answers that it was actually connected with Bhagavati Kaushiki. The killing of Chanda and Munda is what is connected with Kali ji, he says; where are you all getting stuck.
Does the Saptashati really say Nanda Devi brings the three lokas under the sadhak?
To a listener who says he had claimed the Durga Saptashati makes Nanda Devi subject the three lokas to the sadhak, and that no sadhak has that much capacity, he clarifies that what is said there is the meaning of the mantra which they explained: that she brings the three lokas under the control of the one who worships her. Its vidhi-vidhan is given in the Saptashati — look at it; it is given in the Gita Press one as well, how and what is to be done.
What if a Baglamukhi mantra is used against a Saptashati sadhak?
Asked what would happen if a Baglamukhi mantra were used against a sadhak of the Durga Saptashati, he asks why such a thing has to be done. Whoever is right, it will be right with him; whoever is wrong, it will be wrong with him.
Why does Jagdamba say she will act as Vindhyavasini after Shumbh and Nishumbh are killed?
The questioner asks that the vadh of Shumbh and Nishumbh happened in the ninth — the tenth — adhyaya, so why in the eleventh adhyaya did Jagdamba say that she will do it in the Vindhyavasini swaroop. The answer, the speaker says, is according to kalpa, or a difference of kalpa: in one kalpa she remained in one form, in the next kalpa in another form. Just as Bhagavati performed the vadh of Mahishasura in different kalpas by taking on different swaroops — at some time she was eight-armed, at some time ten-armed, at some time eighteen-armed. That, he says, is kalpa bheda.
Why is Ma Kali's form with her foot on Shiva worshipped if it is not in the Saptashati?
Asked why the swaroop of Ma Kali with her foot placed upon Shiva ji is worshipped when it is not in the Saptashati, he says that this is going towards a different subject.
What is the wealth abhishek for a Durga upasak?
If you do sadhana and upasana of Bhagavati Durga, the speaker says, then on the day of the Ashtami tithi do her abhishek either while reciting the Tantrokta Devi Suktam or while reciting the fourth adhyaya. Her abhishek too should be done by you with fragrant water and the like.
Why does the mind swing between the Shiva mantra and the Saptashati?
The speaker says there is no cause behind it at all, and quotes the Saptashati: "gyaninam api chetansi devi bhagavati hi sa, baladakrishya mohaya mahamaya prayachhati" — she is the Mahamaya who forcibly drags even the minds of the wise and casts them into maya. The gyani does not fall into maya easily, but she drags him forcibly.
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.
Can the Durga Saptashati be read one chapter a day in Navratri?
The speaker says never. New reciters see that the Durga Saptashati has thirteen chapters, note that Navratri gives only eight or nine days, and read chapter one on day one, chapter two on day two, stopping at chapter eight or nine. He calls this an aparadh that must never be done, one from which a Devi Dosha forms. The Saptashati, he says, is recited only with its six angas.
Impure Sanskrit uchcharan in the Saptashati path
The speaker says someone who has never pronounced Sanskrit and is going straight to a Sanskrit path must first learn how it is recited — from a scholar or a knowledgeable person who does Saptashati or Chandi path, a sadhak, a brahmin, or a mother with Shakta diksha — sitting in their presence, learning the uchcharan purely and practising before them. Impure uchcharan causes trouble; saints relate cases where wrong pronunciation changed the fruit of the path. As one small example he gives the sixth shloka of the Durga Kavach, where भयार्ताः is read in a hurry as भरताः or भर्यताः, both wrong; many such mistakes happen in haste and the meaning turns into its opposite.
Every Saptashati shloka is a mantra: bhava does not excuse wrong Sanskrit
The speaker says do not keep repeating that Ma is pleased by bhava alone. The Sanskrit mantras are the Devi's direct form; every shloka of the Saptashati is an independent mantra with its own devata, its own keelak and its own shakti, so each is itself a deity's form. Read it wrongly and that form is distorted — like a single stone somewhere in your body causing pain. Nobody has the right to distort a deity's form; better to learn it, and if Sanskrit does not come, recite in Hindi with bhava, but do not recite wrongly.
Rushing through the Saptashati versus chanting it in chhanda
The speaker says there is a popular saying that the Saptashati should not be sung, but it should be understood correctly: it is chanted in chhanda, and reciting in chhanda is the prescribed vidhan, so that one may do. What people actually do wrong is read very fast — he mimics rushing through the Kavach opening — whereas it should be read calmly, in the manner laid down. If reciting in Sanskrit, know how the Anushtup chhanda in which it is set is voiced; if you do not know, learn it.
Swaying while reciting the Saptashati
The speaker says the next issue is reciting while rocking to and fro. Once people start singing they also start swaying, and in that state, he says, "a devi" half enters of her own accord — they rock the whole way through from "Markandeya uvacha" onward. That too must not be done: there is to be no swaying during the path. All of this is an aparadh from which dosha arises.
Talking or rising from the asana in the middle of a Saptashati path
The speaker says one must neither speak nor rise from the asana during the whole path. Stopping between shlokas of the Kavach to say "something important" and then resuming is wrong. If an emergency forces you to speak, either start that recitation again from the beginning or first complete the whole Kavach, then talk, then do achaman and kshama prarthana before continuing. If you cannot manage all thirteen chapters in one sitting — new, unpractised, legs aching — do samarpan of what you have read before getting up, and when you sit again do achaman and Bhagavati's dhyan afresh before going on; never simply leave it midway.
Can the Durga Saptashati be recited without Navarna diksha?
The speaker says no. Two things are wrong: skipping the nyasa because one does not know the vidhi, and reciting the Saptashati without the Navarna because one has no Navarna diksha. Without diksha the Navarna cannot be chanted — it is no ordinary mantra but one of the three mantra-rajas alongside Tripura Sundari's Shodashi and the Panchadashi, and these are never to be transgressed. He dismisses the "she is Jagdamba, she is Mother" objection: Mother is one thing, the mantra's effect another. The uninitiated do not know whether its bija is voiced in ga-kara or ma-kara, whether they belong to Kadi, Hadi or Sadi, that every mantra has its own yantra whose avaran of anga-shaktis is seated with peeth pujan, or that diksha follows the region's peeth — things told only in traditional diksha. So take Shakta diksha; there is nothing else to do.
What are the six angas and two samputs of a Durga Saptashati path?
The speaker says reciting the thirteen chapters straight off — even in Hindi with bhava — is wrong: the Saptashati is recited only with its six angas. Generally these are Kavach, then Argala, then Keelak, then Navarna japa, then Ratri Sukta and the like, then the Saptashati nyasa, and only then chapters one to thirteen, followed by Navarna japa again. The thirteen chapters are enclosed in a samput of Navarna, then a samput of the Suktas — Ratri Sukta and Devi Sukta — and after that a samput of the three Rahasyas such as Murti Rahasya. Six angas plus two samputs give the full effect and complete the vidhi; where traditions differ, follow your guru.
Shatchandi without diksha or guru adesh
The speaker says that undertaking a Shatchandi vidhan — 100 Saptashati paths — while having received no diksha of any kind is not proper and will cause trouble. For it one needs the adhikar of the Navarna and upadesh for the Saptashati path; without these, trouble follows. So if you are going to do a Shatchandi, never do it without diksha and without guru adesh.
Devi Sukta as the uninitiated's substitute for a Shatchandi
The speaker says that someone without adhikar who wants to act on bhava should recite in Hindi, or recite the four independent maha-stutis, and follow chapter 13 of the Saptashati: there the king Suratha and the vaishya Samadhi, reciting the Devi Sukta alone, did tapasya on a riverbank for three years with a clay image, offering flowers, incense, havan and bali of their own blood, until Chandika appeared in person. Bhagavati manifested from the Devi Sukta alone. So take refuge in the Devi Sukta — 100, 500 or 1000 recitations are no problem — whereas transgressing the whole Saptashati in a Shatchandi without adhikar brings trouble.
Bali must not be skipped in a Shatchandi
The speaker says that even those who have adhikar and guru adesh for a Shatchandi err by becoming squeamish and not offering bali. Bali does not mean an animal has to be offered: bali of one's own blood, as in chapter 13, is not for everyone and comes only through guru parampara with its own vidhan, but bali of fruit, vegetables, sugarcane, kushmanda and coconut anyone can offer. In a Shatchandi the quantity scales — 100, 108 or more coconuts, or kushmanda offered on nine peeths. Skip it altogether and trouble follows, beginning with suffering to one's children; so do the bali peeth and bali pujan and offer the bali without fail.
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.
What should an uninitiated person recite instead of the full Saptashati?
Summing up the seven points, the speaker says that if you are adikshit and cannot pronounce Sanskrit, recite the Ratri Suktam, the Devi Suktam, the Indradi stuti of chapter 4, and the 35 stuti shlokas of chapter 11 — from these Bhagavati's full grace and blessing will be obtained. Do them in Sanskrit, do them chanted. But done without adhikar, he says, the full path is our loss and yours, and your loss is Sanatan's loss; so get initiated by a qualified person this Navratri, learn the vidhi and then recite.
Can the Durga Saptashati be recited independently for such trouble?
You can also become free of these troubles by reciting the Durga Saptashati independently, the speaker says. Of the Durga Saptashati path that we do, it is held that the madhyam charitra should be recited at minimum — the full path is to be done with the six angas.
May an individual chapter of the Saptashati be recited on its own?
Now when a particular trouble arises, the speaker says, such a description too is found, and such a prayoga is indeed done by the knowledgeable, and an ordinary person too can do it — but the cause must be exact. If you are truly in the right and difficulty is occurring, then you can do an independent path. For instance, the seventh adhyaya.
What is the lighter form of the Shulen Pahi No Devi path?
In the seventh adhyaya there are a great many mantras, the speaker says, and to describe those mantras on a live would probably not be right — otherwise there are such mantras that when a Samput of them is applied it gives immediate effect. If you can do this, it is very fine; if you cannot, then do the ordinary form: one mala of japa of "शूलेन पाहि नो देवी", then the path of the Tantrokta Devi Suktam, then one mala of japa of "शूलेन पाहि नो देवी" again. If one mala is not possible, then recite the mantra at least 27 times. Doing it with even this much sankalpa, he says, you will get great relief.
An independent Saptashati exposition, the Gupt Saptashati, Devi Rahasya and the ten Mahavidyas.
It will be enjoyable further on, the speaker says, when they do an independent exposition of the Saptashati. The Gupt Saptashati was being asked about just now. Then there is the Devi Rahasya. Then, when the whole series is begun, there will be separate discussion of the ten Mahavidyass, and in it discussion of the yoginis of each one — discussion for the sake of information. Sadhanas are a separate subject; the subject of sadhana is different, but there should be knowledge, and the aim is that you should have the information.
What rules govern a daily Saptashati recitation in the Mahavidya krama?
Morning is best if you can do it then. The krama runs seven days — begin on Sunday and complete on Saturday; the Mahavidya krama completes in seven days and you proceed accordingly.
What order does the daily sitting follow, and are the Kavach, Argala and Kilak done every day?
Guru, Ganpati and Batuk Bhairav ji's Ashtottar Satnam first, then the recitation of that day in whatever manner the Mahavidya krama prescribes. And yes — perform the Kavach, Argala and Kilak daily, and only then go on to that day's recitation.
May a householder add the Pranav to the opening seven shlokas of the Durga Saptashati?
Add the Pranav in all of them — add the Tantric Pranav.
Can the Durga Saptashati be recited without Guru Deeksha or a Guru's order?
It is a Pauranik mantra and a formidable Tantra both at once, and it depends on the purpose. For devotion, surrendered to Bhagavati and seeking her grace, you may absolutely do it without any Deeksha. To go by the full Tantrokta procedure, where the subject of prayoga arises, you should be Shakta-initiated.
What can be done for a three-year-old who does not speak?
Get the medical treatment done properly first. Second, have the birth chart analysed — what the state of the second house is, and what difficulty is arising with Kantha and Vani. Only if nothing is found medically, use the Saraswati mantras of the eleventh chapter and give the child water consecrated with them.
With Vivah Panchami and Margashirsha Chaturdashi both gone, japa of the Argala's second-last mantra at a Bhagavati temple is prescribed meanwhile
Vivah Panchami and Margashirsha Chaturdashi have both gone, so wait for now; the prescription for Vasant Panchami will be given at that time. And meanwhile, do japa as far as possible in a Bhagavati temple of the Durga Saptashati Argala's second-last mantra — Patnim Manoramam Dehi.
What can be done for someone in jail?
Three. First, Hanuman ji's Chalisa — 108 recitations a day for forty-one days, done duly by rule or had done. Second, the Durga Saptashati Anushthan. And third, japa of the Jayanti Mangala. Whichever of these is possible for you.
By which mantras should Bhagavati be invoked into a murti at home?
For any murti of Bhagavati, he says: see, whenever the devatas have made the invocation of Bhagavati in the Saptashati, by those mantras — you too are to make the invocation by those same mantras. As they recited the Tantrokta Devi Suktam, as her stuti was done in the eleventh adhyaya, as her stuti was done in the fourth adhyaya; by the Tantrokta Ratri Suktam Brahma ji himself made her invocation.
Take sankalp with akshat, do one, eleven or twenty-seven paath, then release it onto the murti
When you recite those same mantras with the sankalp that O Bhagavati, be established in this swaroop, in this metal murti — saying this and taking akshat and the rest in the hand, make the sankalp. Then, doing its complete paath, recite it once if you wish, or do eleven paath, or do twenty-seven paath, and release it onto the murti. Even this much, if you do it, is sufficient for you. He says he will one day make this vidhi better and show it, so that people can do it themselves at home with no dosha attaching and no question arising about the utterance of mantras.
In the Mahavidya krama paath, are utkilan and shaap uddhar necessary?
Answering Naveen Kumar ji, he says he has explained this in detail in a live video, and tells it again: whenever we do paath in the Mahavidya krama, then utkilan and shaap uddhar are to be done on the first day only. Because we are not doing the whole paath in one day, it is not to be done daily. And as to whether it is necessary — in the Mahavidya krama it is not necessary, because we are not completing the japa of the Saptashati; we are doing paath, of different adhyayas on different days.
When is shraap uddhar particularly required?
When we do the japa of the thirteen adhyayas of the Saptashati on one day, in one sitting, at one time, then shraap uddhar and the like is needed in particular. If you are doing it in the Mahavidya krama, or are reciting only the madhyam adhyaya, the madhyam charitra, then no special cause remains for shraap uddhar and the rest. But the views of scholars may differ in this, because the Saptashati is in itself a very extensive and a different kind of subject.
The keelan applies when the whole is completed together
Now do not go into the depth of it, he says — brother, but the Saptashati is keelit, and all these things. That is so when you are completing it all together. When you do it in this krama — the greatest peculiarity of the Mahavidya krama is precisely this: do it daily in this manner so that its full fruit may be attained by you.
Can the fourth adhyaya and the Patni Manorama mantra be done in Navratri for a desired marriage?
Yes, they can certainly be done, the speaker answers.
How many Saptashati paaths should precede a prayoga for a desired end?
At the least it is good if a Satchandi is completed, the speaker says. You may use it in work after a Navchandi as well; but if you have done 108 paaths plainly, without samput, for the sake of obtaining Bhagavati's grace and offered them to Bhagavati, then after that you are authorised and may use it in work. You must have the adhikara, though — there must be diksha, of the Navarna and the rest.
Can a woman perform one Chandi paath in a day?
She absolutely can, the speaker says. If the vidhi vidhan is known, if all the pronunciation is clear and there is the adesh of a guru, then why can she not do it? In Sanskrit, or in Hindi if she wishes — in Hindi too she may absolutely 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.
How much japa of the Patni Manorama mantra should be done?
If it is japa you want to do, then do ten mala of japa of Patni Manorama, the speaker says, and then whatever paath is to be done, do it according to your own wish — five paath, seven paath; if within the nine days you can manage 108, that is excellent.
Can the Durga Saptashati kavach be recited in Hindi?
Yes, it can absolutely be recited in Hindi, the speaker says.
What minimum does a guru give along with the Ashtakshari?
If not the whole of it, then at the least the guru will certainly give three things: Durga ji's kavach — not the Saptashati Chandi kavach, but the Durga kavach that goes with the Ashtakshari — and Bhairav ji's mantra. And he will give one adhyaya of the Saptashati, whichever it may be, depending on the kula parampara: if it is Kali ji's, he will say the Ratri Suktam; if the matter or the emphasis is connected with Lakshmi, he will say the fourth adhyaya; if it is after Bhagavati's grace and siddhi, he will say the Tantrokta Devi Suktam. But to say simply do this mantra just like that is a little improper. He marks this as his own view, and says the decision is the listeners' own.
What does the Kilak say about the fruit of a nishkilan Saptashati path?
The speaker says that whatever punya you do, you will obtain many bodies to enjoy it — the body of a siddha, or of a devata, a yaksha, a gandharva. He points to the Kilak, in which it is said that one who does the path of the Durga Saptashati having performed nishkilan becomes verily a gandharva, and becomes endowed with the capacity to roam over the whole earth.
What does the Saptashati Kavach say about deities born with a child?
All those listening will be reciting the Kavach in the Durga Saptashati, in which it is read that the deities that arise together with the birth when a child takes birth are removed by the effect of the recitation of this Kavach. Which deities, then, appeared along with the birth? The question will have come into your mind at some time, the speaker says. The Saptashati is in itself a vast tantra.
Those able to do nothing else should perfect by japa the four raksha mantras of the Saptashati's fourth adhyaya
He requests everyone watching that if they are unable to do anything in their life, then in the navratra they should perfect by japa the four raksha mantras described in the fourth adhyaya of the Durga Saptashati. If you cannot do 108 recitations daily, do 27, do nine, do 11 — but continue it, do it for nine days; and if possible, do 108 each in these nine days.
Why the four mantras rather than the full Kavach?
The Kavach turns out long for you, he says: 54 to 55 shlokas come in it. If you go in the vriddhi krama it becomes larger still; some people do it additionally according to the various kinds given in the Saptashati and it grows further; the Sanskrit becomes difficult and the pronunciation does not come. So do only these four mantras. This everyone should do.
What is the mandal pujan of the Durga Saptashati?
The mandal pujan of the Durga Saptashati exists and is done in a very vast form, the speaker says. Ordinarily, at least the pujan of the nine Durgas is done in a mandal. The Saptashati's mandal pujan is very vast and very fine — you will thoroughly enjoy it. It is such that in it the pujan of all the goddesses of the world takes place; if one were to speak of the highest, of what stands above all, then it is the Saptashati mandal. No shakti, no devi shakti at all is left out of it — Bhairav and Ganpati are a separate matter altogether.
Which mantra or stotra for lifelong daily worship of Vindhyavasini?
Sanjay Mishra ji, it is a very good question, the speaker says. I cannot state a mantra, but this much I will certainly say: offer the recitation of the eleventh adhyaya of the Durga Saptashati to her daily. Then you will not have to think about anything. Recite the Kavach, and after the Kavach offer the eleventh adhyaya. Everyone's pujan will be accomplished, Bhagavati Vindhyavasini included.
How should the Durga Manas Puja given in the Saptashati be done?
The Manas Puja that has been given is in two ways, the speaker says. One is the ordinary manas pujan, in which there is the pujan vidhi of panchopachar. The other is a paathyakram which is connected with Bhagavati Lalita; its recitation you should do by singing.
What is the Nikumbhila Saptashati?
This is the same Meghnath who, by the kripa of Devi Nikumbhila, bound Indra. For those who wish to read the method of the Saptashati connected with the Siddh Kunjika and the Nikumbhila shakti: with the samput of "Shulena Pahi No Devi" it is called the Nikumbhila Saptashati. Consider it, he says — he had that siddhi, and such a siddhi that he bound Indra; and he goes about avoiding Hanuman.
What is inside a Durga Saptashati yantra that people do not see?
If some small yantra, say the yantra of the Durga Saptashati, has been given to you — do you know what is in it? People will say yes, fine, leaves and flowers are drawn on it, the puja of Durga ji takes place, nothing else, akshat, pushpa, gandha. But when you understand the whole science within it, then you will know how precious it is for you — and then you will know that in it, along with the Ashta Matrikas, eight Bhairavs are worshipped, and along with the sixty-four Yoginis, sixty-four Bhairavs are worshipped.
What do the names Preta Bhakshani and Nara Bhojika mean?
Among the chief sixty-four Yoginis, one name is Preta Bhakshani and one name is Nara Bhojika. People will run away merely on hearing the names, saying how dangerous a name it is. But nowhere, he says, does it mean that Nara Bhojika is now eating men. Bhagavati certainly devours those who are wicked — but bhakshan does not mean she will pick them up and eat them. All these are forms; one is not to be alarmed by them or run from them.
Kaushiki of the Durga Saptashati and Atas: her emergence from Parvati, her first complete form at this spot, and why she too is Vindhyavasini
The speaker says the ashtabhuja Bhagavati of Vindhyachal — Mahasaraswati, Brahmani, Kaushiki, described in the Durga Saptashati — manifested her complete form for the first time at Atas, and wherever a shakti suddenly takes on her complete form with all her kalas, the energy of that spot is divine and extraordinary. In the Saptashati's Uttam Charitra, when Shumbha and Nishumbha attacked the gods and the gods praised her, a fair-complexioned Devi emerged from Parvati's body while Parvati remained on the Himalaya as Kalika; that form became famous as Kaushiki, and Brahmani, the ashtabhuja Mahasaraswati and Vindhyavasini are that form. The principal Vindhyavasini shakti peeth is on Vindhyachal mountain, but this form too is called Vindhyavasini, better known as Yogamaya, and she took her form here before going to Vindhyachal. The Saptashati's eleventh chapter records her own declaration that she will be born in Nand Gop's house from Yashoda's womb and, dwelling on Vindhyachal, destroy the two asuras.
Navchandi anushthan on Vindhyavasini Shashthi with the Saptashati's Nand Gop Grihe Jata verse as samput
The speaker says the Navchandi anushthan held at Atas on Vindhyavasini Shashthi, for the welfare of all, was done by brahmans with the samput of the Saptashati's eleventh-chapter mantra "नंदगोपगृहे जाता यशोदागर्भसंभवा। ततस्तौ नाशयिष्यामि विंध्याचलनिवासिनी।" — the Devi's own declaration — so that Ma Vindhyavasini be supremely pleased; the full vidhi with sankalp was followed. In the recorded path the brahmans chant this mantra before and after each verse of the Narayani stuti, and in the havan the same mantra is offered again and again with "स्वाहा", later prefixed with "ओम". He calls it a rare fortune: the Devi's principal tithi, her principal vigraha, and her own mantra as the samput.
What role does Kali play in the Durga Saptashati, and what are her different forms?
In the Durga Saptashati, Kali emerges as a fierce warrior form who slays the asuras Chanda and Munda (becoming Chamunda) and drinks every drop of the self-replicating asura Raktabija's blood to prevent his multiplication — the author also lists distinct forms of Kali including Siddha Kali, Guhya Kali, Dakshina Kali, and Bhadrakali.
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.
Ahuti for the uvacha lines of the Saptashati
The speaker says the first thing to remember on starting the first chapter's havan, after its viniyoga and dhyana, is that the uvacha lines (such as Markandeya uvacha) are not offered with sakalya. After "ओम नमः चंडिकाय" the uvacha too can be offered — but only with ghrit, or with a ripe banana, peel removed, placed on a paan leaf. Every other mantra of the first chapter may be offered, and the second chapter is followed exactly the same way; the same uvacha rule holds in every chapter.
Honey ahuti for the madhu-drinking shloka of Saptashati chapter 3
The speaker says that in the third chapter, the shloka where Bhagavati drinks madhu while fighting at the time of Mahishasura's slaying — the 38th, "गर्ज गर्ज छड़म मूड" as the transcript has it — should be offered with honey for the very best result. The devi-uvacha there is offered with ghrit or a banana on a paan leaf, as before.
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.
Gandha-and-flower ahuti for shloka 29 of Saptashati chapter 4
The speaker says that in the 29th shloka of chapter 4, Bhagavati is worshipped by the devas after their stuti; so if gandha, flowers and the like are mixed together with a little ghrit and the ahuti given with that, it brings Bhagavati special delight.
How is the Devi Suktam of Saptashati chapter 5 offered in a havan?
The speaker says that in the Devi Suktam ("या देवी सर्वभूतेषु…") the text numbers 14, 15 and 16 after each of the three नमस्तस्यै — so each is a shloka in its own right and gets its own ahuti: "या देवी सर्वभूतेषु विष्णु मायति शब्दिता नमस्तस्यई स्वाहा", then "नमस्तस्यई स्वाहा", then "नमस्तस्यई नमो नमः स्वाहा" (as the transcript has them). Say स्वाहा only once after the full verse and two ahutis are lost. Ghrit, sakalya, or a nourishing mix with panchmeva and honey may all be used, and this Suktam alone can be the havan for those who cannot offer all 700 mantras.
Saptashati chapter 7: the two shlokas that take special samagri
The speaker says the sixth chapter (Dhumralochana-vadh) takes ordinary ahutis, only minding the uvacha. In the seventh, two shlokas need care: the 4th is offered only with nourishing (paushtik) havan samagri, and for the 5th, anyone specially seeking Bhagavati's grace may offer camphor and kajal mixed together — ordinary paushtik samagri is also fine, but for a special prayog use camphor-mixed kajal. The rest of the chapter is ordinary.
Precaution: the ugra prayogs of the Saptashati vadh chapters need a guru's order
The speaker warns that the vadh chapters of the Saptashati — Dhumralochana, Raktabeej and the rest — carry the fiercest (ugratam) prayogs, and these must not be done without a guru's order. He calls the eighth chapter, where Raktabeej is slain, exceptionally special, and asks listeners to keep this caution in mind.
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.
Form-specific ahutis for Raktadantika, Shakambhari and Bhramari in Saptashati chapter 11
The speaker says that after the stuti, the 44th shloka — "रक्तदंतिका डाडमि कुसुमोपमा", as the transcript has it — is best offered with pomegranate or red flowers to please Bhagavati Raktadantika. Shlokas 48 and 49 ("तत्वम अखिलम लोकमात…") belong to Shakambhari and take shaak (greens) — especially for those whose kuldevi is Shakambhari — though plain ghrit or sakalya may also be used. Each devi-form described may get its own ahuti, and Bhramari's mantra takes ghrit or kheer, offered separately.
Closing a Saptashati havan: chapters 12–13, the Navarna ahuti and the three Rahasyas
The speaker says that in the twelfth and thirteenth chapters ordinary sakalya ahutis may be given. After that the Navarna mantra is offered once more, and after the Navarna ahuti the three Rahasyas must be recited.
Chapter-wise samagri scheme for a Saptashati havan
The speaker gives a separate chapter-wise scheme, still minding the astra mantras: chapter 1 entirely with honey; chapter 2 with guggul (the transcript renders it "Google"); chapter 3 with buffalo ghee — a vidhan especially for Shakta initiates, though those with yajnopavit who do Gayatri may also follow it; chapter 4 with gandha and akshat; chapters 5, 6 and 7 with pieces of ripe banana or sugarcane; chapter 8 with red sandal powder and pomegranate seeds; chapters 9, 10 and 11 with kheer mixed with saffron, gandha, akshat and white and yellow flowers; chapters 12 and 13 with marigold leaf mixed with gorochan. Throughout, the uvacha must not go wrong — banana on a paan leaf or ghrit only — and the astra mantras must be minded; beyond that one may choose as convenient.
A sadhak should study the Murti Rahasya and the Vaikrita Rahasya properly, by svadhyaya, to unveil these rahasyas
Read the Murti Rahasyam and go deep, he says. Unveil the rahasyas, relate them. If you are a sadhak, become a deep sadhak, take the plunge. Study the Murti Rahasya and the Vaikrita Rahasya properly, by svadhyaya.
A mahatma on a train glossed ashtapada as releasing apana vayu in eight ways, against the real sense of a deity's many feet
On a train, in a general bogie, he says, some people — one of them a mahatma who must have been a great opponent of Sanatan — were discussing Ashtapada, and gave its meaning as releasing apana vayu in eight ways, calling that too a kind of siddhi. He laughed. Asked where that is described, the man said it will come up anywhere. People think, he says, how can there be eight feet, and how could such a being be counted among men or devatas — to which he answered that devatas have thousands of hands and thousands of feet; in the Saptashati, when we contemplate the first charitra, Bhagavati has ten feet, and there are subjects with more than that.
What should a channel show publicly instead of kula parampara material?
It is for this reason it was said that vidya should not be taken by theft, he says. Do not show such things by which people may learn something wrong, or attempt theft, or run into difficulty. Show only that by which people are inspired: show the path of the Saptashati, so that they read it and read it again, so that their Sanskrit is purified, so that they learn to recite the Saptashati in Sanskrit, learn to recite it with force, learn to perform havan for it.
Tilak, a blessing, the aarti of the child and a lifelong sankalp are done on that day.
In many places there is the custom of having the child worship in the morning, then applying tilak, giving a blessing, and performing the aarti of the child — by which the negative shaktis in the child's aura are diminished. Parents should give a blessing according to the child's wish or suffering when the feet are touched, and the child should be taken to great scholars. And they should be made to swear an oath to some one good act — even a single shloka of the Gita or of the Durga Saptashati — with a sankalp to recite it daily for life.
A yantra-archak sadhak complained that nothing at all, good or bad, was happening to him in the Kalika Yogini sadhana.
A very good sadhak messaged him that day saying that in the Kalika Yogini sadhana everyone's experiences have been posted, but nothing at all, good or bad, is happening to him — and that he would at least have had the satisfaction if something wrong had happened. Think of it, the speaker says: people are so stuck behind experiences that they say they would be pleased even if something went wrong. And this is a sadhak of a very high level, who performs the archan of the tantrokta yantra so well.
Since the Durga Saptashati is tantra, should it be done without a guru?
Every mantra of the Durga Saptashati is tantra, the speaker agrees — that is a correct statement, all of it is correct. With bhakti bhaav, for obtaining Bhagavati's grace, you may do her Kavach, Argala and Keelak.
Which portions of the Saptashati may be recited without a guru?
Among the stutis you may also do the Ratri Suktam; you may do the stuti of the fourth adhyaya; you may do the one given independently in the fifth adhyaya in the form of the Tantrokta Ratri Suktam; and you may do the stuti in the eleventh adhyaya. For the rest, the complete vidhi vidhan and the full path — its vidhi too he has given on the channel in the Mahavidya krama, for which you need no guru. When you go to recite in Sanskrit for some special purpose, or are thinking of a samput path, then you need a guru, so as to do it with understanding.
Shakambhari anushthan setup and order of worship: cloth, direction, vigraha, nyas and kavach
The speaker says to use red or yellow cloth, a yellow or red asana, and to do the japa facing east or north, before an installed Shri Vigraha of the four-armed Jagadamba or, alternatively, of the eight-armed Durga, on which the archan and pujan are done. The order is smaran of Guru, Ganapati and the rest, then dhyan of Bhagavati Shakambhari Durga, then the viniyoga, rishi and other nyas, kar nyas, hriday nyas, dhyan mantra and japa mantra exactly as written in the PDF linked in the video description. Before that vidhi one may recite the Shakambhari kavach, or, if it is not available, Bhagavati's Chandi Durga kavach from the Saptashati, and then perform the anushthan of the mantra.
What does a nine-day Saptashati anushthan actually cost if done at home?
The speaker invites listeners to do it themselves and see. Do the ordinary paath of the Durga Saptashati every day at home — an ordinary paath is three, three and a half or four hours. You will offer at least a flower to Mai; you will do kalash sthapana; in the akhand jyot at least three or four kilos of ghee or three or four kilos of mustard oil will be used; you will keep the fast daily and will eat and drink. Do that much, he says, and see whether the limit will be less than fifteen or twenty thousand — for one person doing it.
What can be done for free by someone with no money at all?
Every single vidhan of the Durga Saptashati has been given on the channel, the speaker says. Nobody is asking you for ₹2100 — do it yourself. If you are poor, reading costs nothing. Light one lamp for two or three hours; if you cannot even light that, go into a temple; take an asana; buy one book of the Saptashati and take it with you. You know how to read Hindi, so sit and read it in Hindi. Read for nine days — the thirteenth adhyaya daily; and if you will not manage the thirteenth adhyaya, the Mahavidya krama has also been explained, so look at it and do it.
What is contained in the viniyoga of a kavach?
When you recite any kavach there is a viniyoga in it, the speaker says; when the Chandi Kavach is done there is a viniyoga in that too. In the viniyoga there is a rishi, there is a chhanda, there is a devata, and there is the purpose for whose siddhi we are doing it. Those who do it in a very extended form have the keelak and the rest in the viniyoga as well; the keelak gives the whole shakti. But ordinarily, rishi means: who first perfected that kavach, or who is its composer.
Which rishis and devatas stand in the Kavach, Argala and Keelak?
Everyone will know the Kavach, Argala and Keelak and everyone will recite them, the speaker says. Look in the Kavach: Brahma ji is the rishi. In the Argala, Vishnu ji is the rishi. And in the Keelak, Shiva ji is the rishi. But look at the devatas there. Brahma ji is the rishi — but who is the devata? Chandika, that is Kalika, Kali ji, Mahakali ji. Look in the Argala: Vishnu, Narayan, is indeed the rishi — but who is the devata? Mahalakshmi. And look in the Keelak: here Shiva ji is the rishi, but the devi is Mahasaraswati. It ought to have been, he says, that where Brahma ji is Saraswati ji would be, and where Shiva ji is Bhagavati Kalika would be.
They are meant only for those who cannot do the Saptashati or the full vidhi at home
Apart from this, whatever you do yourselves — you will do your own pujan and anushthan at home. His purpose, the speaker says, is only this: that if you are not able to do the Saptashati paath at home, or if it seems to you that you cannot do it with the full vidhi vidhan — as they do the whole mandal pujan, the avaran pujan, the fifty things, the tantrokta pujan, the bali — then whatever of it you can do at home you should do, and what you cannot do you should have done. The lowest they have kept for nine days is ₹1100, and there is one lower than that as well.
What is a Chandi anushthan, and what are Nav Chandi, Shatchandi and Sahasra Chandi?
The complete mantras of the Saptashati, seven hundred mantras together with the six angas, are the mool Chandi. When nine avrittis of that same take place over nine days, or when nine brahmans do it together in one day, it is Nav Chandi. When it becomes a hundred it is Shatchandi; and when it becomes 1008, or a thousand, it is held to be Sahasra Chandi.
If one already recites the Kali Kavach, must the Saptashati's kavach also be done?
If you are doing the paath of the Saptashati, the speaker says, then do only the Saraswati kavach; that alone is plenty. It comes under the angas, in the anga vidya. Of the six angas, one anga is the kavach, so you should do it.
What fruit does the ordinary daily thirteenth adhyaya give?
The paath which you do ordinarily every day — if you do the thirteenth adhyaya, the speaker says, that same fruit you will get from it too. You will get it by the Mahavidya krama as well. A hundred weeks will be taken.
What should be done in place of Navarna japa?
If you are doing Saraswati, the speaker says, then do one mala — and its japa should be done without the pranav. The second thing is that in its place, if you wish, you can use the mantras of the Argala and the like; you can use the other mantras of the Saptashati, by which the fulfilment of your desire may come about. And if Navarna alone is to be done, then Navarna is the mantra of Mahadurga; it is not only of Durga ji — nine shaktis are seated in it.
What are the differences between Bhadrakali, Mahakali, Kali and Kalika?
There is a great deal of difference, the speaker says: Bhadrakali, Mahakali, Kalika and Kali all differ. Bhadrakali is she who manifested from Bhagavan Shiva's jata, from the krodh tattva. Mahakali is the form of the Adya Shakti herself, she who is Adya — Adya Kali, Dakshina Kali, Mahakali. And as for Kali, within Kali too there is a Kali and a Kalika. Kali, when you read the seventh adhyaya of the Durga Saptashati, manifested from the forehead of Ma Kaushiki; her we also call Kali, and the same one is also called Chamunda. And there is a Kalika, who is the form that remained when Bhagavati Kaushiki went out of Ma Parvati's body; that form became famous as Kalika. This, he says, is the fundamental difference of form.
How can the Durga paath be done without diksha?
You can do it by the ordinary Mahavidya krama, the speaker says; you can do it in Hindi.
May one write a mantra of the Saptashati on Holika night?
Yes. If you wish to take the support of some mantra from among the mantras of Bhagavati's Saptashati — whether you wish to perfect it, or it attracts you greatly, or you feel it should be spoken again and again in the upasana of Jagadamba — you may do the lekhan of that mantra too at the time of night.
Can the first mantra of the Argala Stotra be used everywhere?
Asked whether the first mantra of the Argala Stotra can run everywhere and will serve if no other mantra is perfected, he says absolutely — you can use it everywhere and can do japa of that mantra everywhere. Its full detailed description has already been given on the channel, and he tells the questioner to recite this mantra for a lifetime.
How often should the Durga path be done?
To a listener who does the Durga path twice, he says to do it on every Ashtami and Chaturdashi.
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