Vaishnava
Every question on the site tagged Vaishnava, each answered from a timestamped source rather than a summary written from memory.
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Notes from our sources
Authority over a Shakta Peetha belongs to Shaktas alone
The speaker says no one has the right to snatch anyone's food, anyone's diet. The main matter, he says, is that humans offer tarpan to the devatas, worship them and satisfy them, and the devatas fulfil the wishes of humans; the vidhan for this differs by each tradition's rules, and one should walk by one's own tradition, with no one opposing or banning anyone else's. He says a Shakta peetha should be under the authority of Shaktas, not of Vaishnavas, not of Buddhists, and not of any other adharmis either; whatever has been running at a place should keep running there in that same way.
Who is the Adi Guru worshipped across all authentic Shakta, Kaula, and Vaishnava lineages?
Lord Mahasiddha Dattatreya — the Adi Guru and first Guru of all sects, worshipped in his original form or an aspect/incarnation in every authentic lineage; if a tradition claims otherwise, it simply means their Guru never imparted that knowledge.
Can Vaishnava mantras be chanted without initiation?
Most Vaishnava mantras strictly require formal Guru initiation (Diksha), and non-initiated individuals should not chant restricted seed or six-syllable Vaishnava mantras; uninitiated individuals may instead chant specific verses from the Rama Raksha Stotra.
For which tradition is the rajaswala japa described as a boon?
For those who are in the Vaishnava parampara, the speaker says, he cannot say; for them it would not be proper for him to speak. But for those in the Shakta parampara who perform devi pujan, it is a boon if such a state has come about.
Which deities require the tulsi patra in their naivedya?
However many param Vaishnavi shaktis and Narayani shaktis there are, naivedya should be offered to them in that manner — that is, with the tulsi patra.
Preachers belittle one another: a rival preacher's broken finger is called his karma, while one's own misfortune is called a test
He asks listeners not to be offended, saying he is a lowly creature and no sant, and that if someone abuses him he abuses back double. His example: if Pradeep Mishra ji's finger were to break — which he says would also be wrong — then the "pitambare baba" people would at once say that this person has received the punishment of his karmas, that Radha Rani Shri ji has punished him, that he is going down the steps. And when their own man is on dialysis, that is not the punishment of karmas but a test. You are the same and we are the same, he says; why belittle one another.
Every example offered comes from the Brahmavaivarta Purana, while the Devi Purana is where the matter should be looked for
It seems to him, he says, that the person has not properly studied even his own Vaishnava shastras; had he studied them he would never have said such a thing. Every example they give is from the Brahmavaivarta Purana, and all of it has now been collected. He himself does not read the Brahmavaivarta but the Devi Bhagavat, the Devi Purana, because that is his aradhya — and in it there is discussion of how Bhagavati Radha appeared. For him Radha and Shiva are one, because that is what the Devi Purana says, so as one who worships everybody he has no trouble.
Vaishnava kirtan at Pandharpur claims Tulja Bhavani sweeps with a broom there, in order to show Vitthal's superiority
A listener writes that among them too the Vaishnava sampradayik people, at the time of kirtan, say in order to show the superiority of Vitthal ji that Tulja Bhavani sweeps with a broom at Pandharpur. Everyone, the speaker says, defames our Mai alone.
What did Shiva answer about why he bowed?
Bhagavan Shiva said: O Sati, I speak the truth; there is no chhal of any kind in them. It is by the effect of a boon that I made pranam to them with respect. The speaker says that if listeners understand this subject well today, then all the upside-down talk about Shiva and Vishnu — who is greater, Shiva or Vishnu — the whole concept will become clear, and they will never again be able to make a distinction between the two.
To whom should the explanation of Shiva bowing to Ram be given?
Those who are half-read raise such questions, the speaker says. If some wicked person puts such questions and it seems to you that an attempt should be made to explain it to him properly, that he too is a bhakta and should be told the truth, then place the subject before him. Otherwise let it go — there is then no need to speak; brother, go your way. Your own mind should be clear on it and your intellect unstained.
Which chapter does Shri Ram cite in his answer?
Sati asks Ram to tell her how he came to be worthy of Shiva's vandana, and to free her from doubt. Ram was greatly pleased, remembered Shiva, and without going near him described his mahima inwardly and then spoke. Read it, the speaker says, in the twenty-fifth adhyaya of the Rudra Samhita of the Shiv Mahapuran. When you know this subject, all the calumny that has been spread — that Krishna is supreme, that Vishnu's avatar came from Krishna, all that the Vaishnava people say — will become clear to you.
What did Shiva do for Shri Hari at that assembly?
At a shubh muhurta, seating Vishnu on the most excellent sinhasan, Mahadev himself lovingly adorned him with all kinds of ornaments. Binding a lovely mukut on his head and performing the utsav and mangalachar, Maheshwar himself performed the abhishek of Shri Hari in the Brahmanda Mandap. And he gave him all that aishwarya which he does not give to others — Bhagavan Mahamaheshwar Shiva gave his entire aishwarya to Narayana. After that Bhagavan Shambhu, who is himself independent, performed the stavan of Shri Hari and made his own paradhinata known everywhere.
What is bhakta-paravashata as shown here?
Understand what this matter is, the speaker says. Bhagavan Shiva first performed the abhishek of Bhagavan Narayana, and thereafter himself accepted his own paradhinata. Bhakta-paravashata — that is, Bhagavan Narayana performed such great bhakti of him. It is said that Bhagavan is in the control of his bhakta; this is the fruit of bhakti. Bhagavan Narayana performed such wonderful bhakti toward Bhagavan Shiva that Narayana is called the greatest bhakta of Shiva. And here Bhagavan Shiva is performing bhakti of him.
What order did Shiva give to Brahma about Vishnu?
Bhagavan Mahamaheshwar Shiva says to Brahma — whose other name is Lokesh: O Lokesh, from today, by my order, this Vishnu, Hari, has himself become worthy of my vandana. Let all people hear this. O Tat, along with all the devatas and the rest, make pranam to this Shri Hari; and let these Vedas, by my order, describe this Shri Hari just as they describe me. The speaker stresses that Shiva himself is saying this, not he — Shiva is here giving the command that those who accept Shiva must all perform the pujan of Vishnu, and is doing it himself as well.
Who bowed to Shri Hari after Shiva's order?
Shri Ram then says to Mata Sati that Rudra Dev — the giver of boons, affectionate to his bhaktas, whose mind was pleased by Vishnu's bhakti — having said this, himself made pranam to Garuda-dhwaj Shri Hari. Thereafter Brahma and all the devatas, rishis, munis and siddhas performed the vandana of Hari, and greatly pleased, the bhakta-vatsal Maheshwar granted Shri Hari a great boon before the devatas.
What was the boon Shiva granted Shri Hari?
Maheshwar says: by my order you shall be the karta, palak and sanharak of all the lokas, the giver of dharma, artha and kama, and the punisher of those who do injustice. From these three lines, the speaker says, understand what has been said in the Vishnu Purana and in the other Vaishnava puranas — that Bhagavan Vishnu is everything, and why: because here Mahamaheshwar has already given a boon. According to this boon, whenever another kalpa comes, in all such brahmandas as may be made, Bhagavan Vishnu will be supreme.
What is the Mahavishnu pada?
Now by his order Brahma too will be produced, Vishnu too will be produced, and Rudra too will be produced. He has now become Mahavishnu. This is the pada we contemplate and speak of, the speaker says, when we ask which pada the Mahavishnu pada is. He says he is stopping in the middle to explain it so that the distinction listeners hold in their minds is removed — how Vishnu became supreme in the Vishnu Purana, and how Vishnu produced Rudra, when here Rudra is Mahamaheshwar himself.
What will Maheshwar and Bhagavati do in the Vaishnava kalpas?
When that kalpa of theirs runs, where Bhagavan Narayana has received the command, blessing and boon to display his supremacy, then there Maheshwar Shiva will contemplate him; the Rudra who is produced will contemplate him; and Bhagavati too, who is the param Vaishnavi Mahamaya, will hold Narayana to be everything — because here Bhagavan Shiva has given the order and has given him everything, his whole aishwarya. Shiva then says: you will be endowed with great strength and valour, jagat-pujya, Jagadishwar, and in some places unconquerable even by me — that is, even we shall not be able to defeat you.
Which three shaktis did Shiva give Vishnu?
Bhagavan Shiva says: receive from me the three kinds of shakti that I give. They are — the siddhi of ichha and the rest; the shakti of manifesting many kinds of leela; and the shakti of remaining eternally independent in the three lokas. Bhagavan Shiva gave these here to Bhagavan Shri Narayana.
What further promises did Shiva make to Vishnu?
He says: O Hare, those who bear enmity toward you will certainly be punished by me with effort. O Vishnu, I shall grant the highest moksha to your bhaktas. Receive this maya as well — the maya whose warding off is difficult even for the devatas and the rest, and being deluded by which this world will become inert. He is placing even his own maya under Vishnu, the speaker says: Bhagavan Shiva is making Bhagavan Narayana everything of everything here.
How did Shiva describe the places of Vishnu, Brahma and Rudra?
Shiva says: O Hare, you are my left arm and the Vidhata is my right arm. You will be the producer and sustainer of this Vidhata as well. The Rudra who is the form of my heart — he is myself, in this there is no doubt; and that Rudra is certainly worthy of worship for you and for Brahma and the other devatas. Remaining here, perform many kinds of leela, and by various avatars especially sustain the entire world.
What is the origin of Golok, in this account?
That very loka, that very dham which we call Golok dham, is the gaushala of Bhagavan Mahamaheshwar Shiva, which he had constructed by Vishwakarma in the form of Golok dham. And there he established Bhagavan Narayana in many different forms and gave him all authority there. That is what is being said: this supremely majestic and utterly resplendent place will be famous by the name of Golok. And he says: O Hare, the avatars of yours that occur on the earth will be the protectors of all and will be my bhaktas; I shall have their darshan, and they will always remain pleased by my boon.
What did Vishnu do after receiving Shiva's boons?
Ram ji tells Sati that, having given Shri Hari his unbroken aishwarya, Umapati Bhagavan Har himself remained on Kailash parvat and began to sport freely with his attendants. And from that time Bhagavan Lakshmipati assumed the gop vesh and, becoming the lord of the gops, the gopis and the cows, began to dwell there with great joy.
Is it right to send seekers between Shiva and Radha-Krishna?
From now on, he says, no feeling will arise in your mind that Shri Krishna and Radha Rani are superior, or that Bhagavan Shiva is superior. And as for those who hear the katha that Shiva sends whomever he is pleased with to the feet of Radha Rani or Krishna, and that Krishna and Radha, when pleased, send people back this way — why do these people send them here and there? Because Krishna is dearest to Shiva, and Shiva is dearest to Krishna. In the swaroop of Radha Rani it is said that half of the heart is Radha Rani and half of the heart is Krishna, who is Bhagavan Shiva. This whole matter, he says, should be understood in this manner.
In how many forms did Shri Hari descend as Ram?
Shri Ram tells Bhagavati Sati that thereafter Bhagavan Vishnu began to protect the whole jagat and, by Shiva's order, took many kinds of avatar for the sustaining of the world; and at this time Shri Hari, by the order of Bhagavan Shankar, has descended in four forms. Of those, one is I, Ram, and the others are Bharat, Lakshman and Shatrughna. I have taken avatar here in four forms.
How the Kaumodaki gada, the Sudarshan chakra and Sheshnag took avatar is a separate subject, held over
Do not think here, the speaker says, about the Kaumodaki gada which took avatar, and the Sudarshan chakra which took avatar, and Sheshnag who took avatar — when here Shri Ram is saying this, then how was the Kaumodaki gada obtained by us, how was the Sudarshan chakra obtained? When all these subjects are understood, this doubt too will be removed. He says he has also discussed Maa Sudarshan before, and will one day tell at length what Maa Sudarshan's capacity is and whether that thing is real.
A Narayana devotee and the Shiv Mahapuran: read your own form's Purana, but know all eighteen
Anticipating the objection that the Shiv Puran shows Shiva as supreme while a listener is a servant of Narayana and holds Narayana supreme, the speaker answers that one should recite the Puranas connected with whichever form one is drawn to and surrendered to. But one must still have knowledge: through the eighteen Puranas and the Upa-Mahapuranas one should be correctly informed about every form.
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.
Follow the Vaishnava rule inside the Vaishnava parampara if you must — but in the devi parampara, under a Kaul or Shakta guru, do not cook a khichdi.
If you must follow the Vaishnava parampara and in it there is that it is not done at night — although, he adds, it is done at night — then follow it there. But if you are in the devi parampara, and if your guruji is a Kaul sadhak, is in the Shakta, then do not cook a khichdi.
Famous Vaishnav saints also teach that full kripa comes when seva is kept entirely secret and seen by nobody.
Leave me aside, the speaker says — famous Vaishnav saints are also saying that if you want full kripa, then do seva keeping it entirely secret so that nobody ever sees them. The video was viral on Facebook. He says he cannot recall the Maharaj ji's name but shares his videos often. So they too accept it, he says; but their followers do not accept what they say.
Which dietary rules does the speaker insist on for the samputit Hanuman Chalisa path?
You will not be able to stay without eating garlic and onion, he says; you will not be able to stay without eating meat and fish; you will not eat Vaishnav food. And then you will argue over it — people of Mithilanchal will say that in our region nothing happens at all without curd and fish, so how then are the prets and pishachs to flee from our region? A rule, he answers, is a rule.
Bhagavati Janaki of Mithila is param Vaishnav, and so is her hridayeshwar Shri Ram
The Bhagavati Janaki of Mithila is param Vaishnav, the speaker says; when you are not accepting her words, and her hridayeshwar Shri Ram is param Vaishnav, the very embodiment of Vaishnav — if you will not accept their rule, and then talk big here about it not going away, then how, brother, will it go?
Why does eating meat keep the negative entity in place?
Entering into your body and into your tongue, the speaker says, they are taking that taste — so from where would they leave? When Tulsi patra is seated on your tongue, when you offer no bhog without Tulsi, when no bhog is made without bel patra, when the bhagwan and devata accept it and you accept it back, pure and satvik — then something is obtained.
What bhog should a diabetic offer in sadhana?
In our house, the speaker says, entirely satvik food is made, and the food that is made here we do not even eat without offering bhog to Bhagavati Vindhyavasini. So offer as bhog whatever you eat: offer the pure satvik food that you eat as bhog, and then eat it. It is to her in the form of Annapurna that the bhog is offered.
Who is Bhagavati's lion vahan?
This you should all know, he says: the lion who is Bhagavati's vahan is Mahavishnu himself. The Mahasingh who is Bhagavati's vahan, whom we call Somanandi ji Maharaj — and according to the form of Bhagavati the form of the lion also changes — and Bhagavan Vishnu is the vahan of Bhagavati Jagadamba, in the form of the lion. That is, when we are worshipping Jagadamba.
The lion beneath Durga would answer that he too is Narayana
So think, he says: in the form of the vahan we are worshipping Narayana himself. Those who think that we are Shakta, that we will not even take the name of Bhagavan Narayana and will not worship him — then the lion on whom Durga ji is seated will twirl his moustache from below and say, well then, babua, do not do the puja; we too are Narayana. So Jagadamba is seated upon Bhagavan Narayana.
Shri Ram held Tara's mantras within his heart, and how his jata was bound is set out in the Sankarshan Tantra within the Vaishnav Tantra.
Bhagavan Shri Ram held the mantras of Tara herself within his heart. As for the jata that Shri Ram wears — the speaker points to the Sankarshan Tantra, which stands within the Vaishnav Tantra, and says that if you are within some guru parampara and that granth is present for you among the old and ancient texts, you will read in it how the jata is bound.
Who should meditate on Bhagavati Tara?
All of them. In this manner Bhagavati Tara, becoming the ally of the many avatars of Bhagavan Narayana, has stood alongside them with her shaktis and has kept granting victory. Therefore whether you are Shakta, Shaiva or Vaishnava, you should all certainly meditate on Bhagavati Tara.
How many Shaligram shilas should be kept at home?
Asked whether there should be as many Shaligrams as there are pots of tulsi, the speaker says he has not heard of as many Shaligrams as tulsi pots; param Vaishnav people who can do that much seva do keep them. There should be one Shaligram shila — that first of all. And the rule is that of living as a param Vaishnav: just as a Shivling should be bathed every day, so a nitya abhishek of the Shaligram shila should take place.
Where should a newly brought Shaligram shila be kept, and how worshipped daily?
Asked by someone who brought a Shaligram shila on Tulsi Vivah Ekadashi, the speaker says to keep them at the puja place itself. If you keep a Shaligram shila outside and it is small, birds very often pick it up and carry it away, and then you will be left searching for Vishnu ji. Keep them at the puja place on a yellow cloth or a plate; just as a stand comes for a Shivling, one comes for a Shaligram too, and you may keep him on that, or else spread a yellow cloth and establish Bhagavan Shaligram upon it.
May a woman touch a Shaligram?
The speaker says she absolutely may — why would one not touch the Shaligram shila.
Bhairav pyala as the second remedy, and the Vaishnav alternative of lemon bali with jaggery to Narasimha
The speaker names the pyala of Bhairava ji as the second siddhi-free remedy against an abhichar, but says not everyone can offer it: guru adesh enters, and a Vaishnav whose Guru has forbidden even touching madira for life cannot. The alternative, he says, is that for a Vaishnav, Bhagwan Narasimha himself is Bhairav — there is even a Narasimha Bhairav form, and every protection-dominant deity is called Bhairav. So at the chaukhat where the utara was done, if one cannot go outside, a Nimbu Bali is given to Narasimha with a Bhog of Gud.
Should sadhana in Navratri be done at night?
The first subject was of time; and in Navratri, he says, one should do as many night-time sadhanas as possible. This does not at all mean that you should not sleep in the day — sleep in the day entirely according to the body's convenience, two, four or five hours, whatever you need.
What rules should a household follow when a woman is rajaswala?
By that reckoning, he says, if a house had a mother-in-law and two or four daughters-in-law, the deities would have to be sent away forever. Since a rajaswala occurs every week where there are four or five women, where would the puja come from? His rules: let there be no touch from her; do the seva-puja without eating food from her hand, and if you are eating it then bathe, become pure and wear clean clothes; let nothing of the puja place be touched by her; do not use water or flowers given by her; if she is cooking, take the naivedya before Bhagavan but offer it from a distance rather than handing it over. And if you know how to show the matsya mudra and the vidhi of amritikaran, and know the full vidhi vidhan of pranayama, then the dosha is remedied as well.
Which paths are held to belong to pashu bhav?
In that very state of pashu bhav, according to the Kaul parampara, the Vaidik paddhati has been held; the Vaishnav parampara has been held, the Shaiv parampara has been held, and Dakshinachar has been held. All these four acharas have been placed in pashu bhav, the speaker says, because the person situated in that bhav has no kamanas within him — what desire would there be up to the age of fifteen? No particular desire, so it was held.
Why is there no immediate benefit when the remedy is finally begun?
When you have fallen fully into the pit, when the body has stopped supporting you, when the pret pishaach has climbed on and the trouble has begun — then you took the sharanagati of God and have only now begun the remedy. So there will not be an immediate benefit. You are not so great a devotee of God, he says, nor is there in you or in me such bhav that God should come running at once. Nor are we like Gajendra, that at midnight when a crocodile seizes our foot we should call Kanha-Kanha and Narayan should leave Vaikuntha and come running and free us with the chakra.
Does worshipping other deities break a Vaishnav sharanagati?
Asked whether, after taking Vaishnav sharanagati, worshipping other deities such as Hanuman or Shiva breaks the sharanagati, he says: no, it will not be broken at all. Understand sharanagati with this bhav: when a wife marries and becomes the vamangi of someone by the paani grahan sanskar, then somewhere both of them have in a manner taken sharanagati with each other — the wife of the husband, and the husband of his wife.
Conduct with the husband stays separate, high and divine, while conduct with the new family formed by the marriage is ordinary.
But along with that, when the marriage takes place, the husband acquires new father-in-law and mother-in-law, new brothers- and sisters-in-law, and a new family is formed; and when the wife comes, a new family is formed for her here too. So it is not that her conduct, the bhav of sharanagati, the conduct of love, will remain only with her husband. With the husband it will remain of a separate kind, of a high order, divine, belonging between the two of them; with everyone else it will be ordinary, socially and familially loving. The sharanagati will not be spoiled in that.
A husband is all the more pleased when his wife serves his parents as her own, and the ishta deity is pleased in the same way.
If she serves her father-in-law as her own father, then the husband will be all the more pleased — she is taking our father as her own father, taking our mother as her own mother; he will become surrendered. In the same way, when you are doing the seva of Narayan and have taken his sharanagati, and from bhav, for any cause, even at a parva kaal or at any time at all, you do the seva of Hanuman or the seva of Shiva, then God will surely be pleased.
Hanuman is directly the avatar of Rudra, and there is no bheda at all among Brahma, Vishnu and Shiva.
Because where are these separate, he asks. Hanuman is directly the avatar of Rudra, and there is no bheda at all among Brahma, Vishnu and Shiva, of which countless proofs have been given. So there is no difficulty whatever. Only this bhav should not come into your mind, that our sharanagati is being broken.
What does the Shiv Mahapuran say about Panchayatan pujan?
For Panchdev pujan, for Panchayatan pujan, it has been said in the Shiv Mahapuran too, he says — they had discussed it — so there is no difficulty. Do we, who do the seva of Bhagavati Vindhyavasini, not do the seva of Mahadev the next day, he asks. Everyone does. Those who are great Param Vaishnavas — all of them performed rudrabhishek and the rest.
What do Shiva and Vishnu say about each other's enemies?
Who is Shiva himself in the Rudra form, he asks; who is he according to Vishnu? There should be no bheda between Vishnu and Shiva. Shiva says: one who is an enemy of Vishnu is never acceptable to me. Vishnu says: one who does droha to Shiva is never acceptable to me. Both of them have said this. By Vishnu's kripa Shiva bhakti is obtained; by Shiva's kripa Vishnu bhakti is being obtained. And Hanuman is everywhere — in Bhagavati's mandala too, in Narayan's mandala too, and he is directly the avatar of Shiva.
Ganapatya, Saura, Shakta or Vaishnava — every sampradaya and panth must do the Shiva abhishek in Shravan
Just as it is said that whether you are Shaiva, Shakta, Vaishnava or of any sampradaya or panth, everyone should keep the Navratri vrat and do Bhagavati's puja, and everyone should go to the Kamakhya kshetra and the Vindhya kshetra for her darshan and pujan — in exactly the same way, in the month of Shravan, whether you are Ganapatya, Saura, Shakta or Vaishnava, you must certainly do the abhishek and shringar of Bhagwan Shiva's shivling. It must not be bypassed, and not even one day should be missed.
He agreed instead with a world-famous Vaishnava guru who speaks beyond the rules of suchita
The speaker asked whether his views matched anyone — whether there is some guru whose views he hears and accepts — and the caller said yes. He says he asked, though not too much, who this guru is who goes beyond the rule of suchita and tells you that you may do anything. He declines to name him, saying there is no benefit in it: he is a famous guru, a world-famous guru, whose very good discourses come out, whom everyone knows and whom the listeners also hear. He is a Vaishnava, and his discourse is good.
What happens if an initiate does not do japa of his mantra at Kamarupa?
If a person initiated by any Panth, in any manner, in any Sampradaya or any Guru tradition goes to the Kamarupa region and does not perform the japa and Purashcharan of that initiated mantra there, then his Deeksha is wasted.
What is being done at the Vrindavan Shakti Peeths?
Anushthans at two Shakti Peeths in the Vrindavan-Mathura region, put on the channel. The "enemy" here, the speaker specifies, is not any person: it is every mental opposition that calls the Braj region a Vaishnava kshetra and tries to separate it from the Shakti kshetra, saying Shakti sadhana does not happen there at all.
Is the tulsi and Narayana practice only for Vaishnavas?
The speaker says that if you are a Vaishnava especially, then certainly do it — but the Shaktas and Shaivas should not think otherwise. There is no Shakta and no Shaiva, he says: all are Smarta. In the householder state everyone is Smarta.
Why must tulsi be placed in Narayana's naivedya?
The speaker says Bhagavan Narayana does not accept the naivedya at all until tulsi ji's leaf falls into it, and that tulsi ji is a form of shakti. He says he was dismayed on seeing videos in which a so-called extremely famous figure of the present time said that tulsi is a servant at Narayana's feet and is not placed in the naivedya in their tradition.
Is a separate Lakshmi sadhana needed alongside Baglamukhi?
What need at all will there be to do a Lakshmi sadhana along with Baglamukhi Mai, he asks. Take the diksha of her own Mandar vidya and the rest. Baglamukhi is Mahavaishnavi herself; she is a maha swarup of Mahalakshmi. You will not need to do a separate Lakshmi sadhana.
Is there a tantric vidhan for pleasing Shri Ram?
Asked whether tantra has any vidhan for pleasing Shri Ram, since the Ramcharitmanas says one should also do bhakti of Shiva to become dear to him, the speaker says there certainly is. Bhagavan Shri Ram's mantra can be done not only by bhakti vidhan but also by tantrokta vidhan, in which there will be the vidhan of panchang sevan.
How should the seva of Laddu Gopal be done at home?
The speaker says the whole niyam of Shaligram seva applies here too — if about that much niyam can be kept, it is excellent. That means daily abhishek, good shringar, naivedya of makhan and mishri, arti, and after the evening arti a night naivedya as well with an arrangement made for his sleep.
Which Narayana mantra is proper for a shudra born on Ekadashi?
A listener says he is a shudra and was born on Ekadashi, and asks which Narayana mantra would be proper for him. The speaker says that until your diksha has taken place, until you are initiated somewhere, recite the Vishnu Sahasranama of Bhagavan Shri Hari Narayana. It is written in its phalashruti what a shudra will obtain if he recites it. After that keep a sankalp of this subject in it, because you are desirous of Bhagavan Shri Hari Narayana's mantra and your birth on Ekadashi is also becoming a cause for it, and since you have shraddha, stay dedicated to him. Become a true shudra; walk by niyam and niti. Your samarthya will be equal to that of those who are tapasvi, and by the Bhagavan's grace you will obtain a right path and will flourish in it.
Stuti is very dear to Bhagavan Shri Narayana, and in the japa of the Sahasranama both the japa and the stuti get done at once
The speaker gives three works. Commit the Sahasranama, or whatever japa you do, gradually to memory. From time to time also perform archan with his namavali. And since stuti is very dear to Bhagavan Shri Narayana, make a habit of doing his stuti. In the japa of the Sahasranama the japa also gets done, and the stuti as well — the mahima of the Sahasranama is great, that of the Vishnu Sahasranama is endless.
Why does archan by the namavali please Bhagavati as well?
When you perform his sahasra archan with his namavali, the speaker says, Bhagavati Lakshmi too will be greatly pleased, that the Bhagavan is with shakti — his shakti is Shri. Even if a devata's murta svarup stands alone, whatever shringar and gold ornaments are on his body, whatever beauty is seen in him, that itself is his shakti, his Shri: it is the symbol of the one who is his ardhangini. So when the archan is done, both Bhagavan Shri Narayana and Bhagavati will be pleased, and the grace of both will be obtained.
Which Shiv Sahasranama should be recited?
The speaker says you may do whichever Shiv Sahasranama you wish. In the Shiv Mahapuran discussion the subject of many Shiv Sahasranamas came up. But the stuti by the thousand names of Bhagavan Shiva that was made by Bhagavan Shri Hari Narayana — if you do that one, it is greatly divine, because in it the Bhagavan obtained a great deal. Bhagavan Shri Hari Narayana is the greatest bhakta of Bhagavan Shiva; do the Shiv Sahasranama stuti made by him.
The Mundi who went to lead the people of Tripura off the path was no ordinary person, and Narad was his first disciple
Understand it this way, the speaker says — this is why we say do swadhyaya. When Bhagavan Shiva had to destroy Tripura, study once how he made the whole planning of the Tripura nash, and you will come to know. The one who went there in the form of a Mundi to lead them off the path was no ordinary person: whose avatar is the Mundi? Bhagavan Shri Narayana himself became that Mundi and went. He himself got his hair shaved and reached there; and when he reached and nobody at all was listening to him, who became his first disciple? Narad ji himself went and became one. Whose first diksha happened? Narad ji's, in the Mundi. And all the rakshasas of Tripura would be initiated by these and would get themselves slain — the minister will destroy them; will the devatas come in person?
How can suchita be kept in a household where meat is eaten?
A listener describes chicken being eaten often at home, vessels being washed and the basin tap touched without washing hands, the bucket kept with the bathroom, and asks what to do. Now this has become a matter of trying to become Vibhishan in Ravana's Lanka, the speaker says. Satvik sadhana in the midst of those who eat chicken is a great hardship, brother. For that, what shall we say to you — keep as much attention to suchita as you can. Increase your capacity, make the effort as far as possible. Keep doing the japa of Bhagavan Pundarikaksha as far as possible; by his japa shuddhata will keep being obtained. Becoming capable, become ekanishtha. Become ekantik, become separate.
Why is Shaligram seva not advised for everyone?
Because Shaligram ji is not the pujan subject of everybody and for all — for them it becomes a little intricate — the speaker says he will not speak of it, addressing the questioner by name.
Can Shaligram ji be placed upon a Shivling for abhishek?
From where do all these subjects arise, the speaker asks — what kind of question is this? Who said that Shaligram ji should be placed upon Shiva ji and abhishek done? Study the Shiv Mahapuran: what have Bhagavan Shri Hari Narayana and Bhagavan Shri Brahma ji said about Bhagavan Shiva? They call Bhagavan Shiva king, that you are Rajadhiraj — on which account Bhagavan Shiva is never kept without a crown. And upon that Bhagavan Shiva you are saying Shaligram ji should be placed. He says this is where he has to open his mouth about the Vaishnavas though he does not wish to speak, because many people's emotions get hurt and then they begin to hammer in nails that you have malice toward the Vaishnavas — in which case say so first, and then we will not listen to you.
Jagannath ji lets go a false oath taken on himself at Puri, but a false oath taken on Bhagavan Shiva is not let go
The speaker says a param Vaishnav ji himself was saying this subject: that at Jagannath Puri the sevaks, pujaris and bhaktas of Jagannath ji will take a false oath on Jagannath ji to earn two or four paise, and Jagannath ji does not become angry with him for it — he says all right, no difficulty, on my account two paise are going into a Brahmin's stomach, food is going in, no difficulty. But on that very subject the same param Vaishnav ji says that if some Brahmin even by mistake takes a false oath on Bhagavan Shiva, takes a false vow, then Bhagavan Jagannath does not let him go: in his words, the Sudarshan chakra is set running and cuts him down, chasing him.
How does placing Shaligram upon Shiva violate the relation of Shiva, Narayana and Brahma?
Upon him you are saying that Shaligram ji should also be seated, who is the yuvraj, the speaker says — the one who himself says, I am the yuvraj, you are the raja, and Brahma ji is your purohit, your minister. Does a yuvraj ever sit above the raja? Shaligram ji is not a child. Where do you people undertake projects of this kind in order to take on sin? Kindly do not make a display of your unintelligence and inertness in the name of bhav; do not be inert. He tells the questioner directly that he is not saying this to him — we know this is not your subject, do not take it upon yourself; we are only firing the machine gun resting it on your shoulder.
Doing rudrabhishek with the feet placed upon Bhagavan Shiva is neither arrogance nor foolishness but atmavimugdhata
The video of doing rudrabhishek with the feet placed upon Bhagavan Shiva went viral, the speaker recalls; that video will still exist. That one cannot even be called arrogance, he says, nor can it be called foolishness — it is called atmavimugdhata. When people become self-enchanted, so extremely self-obsessed, they do not even understand that they have become that very Bhagavan; they then call themselves God. They compose their own puja, their own stuti, their own stotra. That is the state that then occurs. After that, these people will consider Vishnu ji as nothing either — and will Vishnu ji leave them if he hears such a thing? He will strike them with the Kaumodaki gada if anyone does such a thing.
What should someone crushed by tantra badha with no relief do?
To those who send personal messages saying there are many tantra obstructions in the family, who are wandering everywhere, talking to many people they have heard on YouTube, and performing many anushthans without being able to repeat any one of them, the speaker gives one suggestion: instead of wandering, if your faith is in Bhagavan Narsingh, from Devshayani Ekadashi to Devprabodhini Ekadashi do a hundred and eight paths of the Narsingh Kavach every single day, and if able, have a Narsingh yantra installed in the home by a learned sadhak, a Vaishnav sadhak, or anyone with knowledge of this subject.
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.
How should the Shri Narayana Kavach be done?
He tells Virendra Prajapati ji that if you are a param Vaishnava — that is, if you do not eat garlic and onion, do not eat carrot and radish — then you are capable of obtaining the full effect of the Narayana Kavach, because the particular effect of diet is described not by him but by the Vaishnava acharyas. A param Vaishnava obtains the full effect of the Narayana Kavach: that is the very first thing. The vidhan of purashcharan you should do in the month of Kartik — beginning in Kartik, or from the day of the Shraadh Purnima, you should begin the anushthan of the Shri Narayana Kavach. Along with the Narayana Kavach you should also do puja of the ayudhas of Bhagavan Narayan; and however many forms are spoken of in the Narayana Kavach, when the ahuti for their protection is given, that is when you do havan, the ahuti will be of those same forms. And at the least, 24000 is held for it — that is, 24000 japa has to be done, which is not impossible; you should do it over at least a year, two years, three years.
What is the pavitrikaran mantra and what does it mean?
He asks what we say when we read the pavitrikaran mantra, and gives it: अपवित्रः पवित्रो वा सर्वावस्थां गतोऽपि वा। यः स्मरेत् पुण्डरीकाक्षं स बाह्याभ्यन्तरः शुचिः॥ So, he says, we are remembering Bhagavan Pundarikaksha: that in whatever state we may be, purify us outside and inside. That is, by remembering Bhagavan Pundarikaksha we become pure in every way. Hold this bhavana in that mantra.
The bhavana is held on the asana after snan, remembering Narayana's form
But when, after becoming pure, after snan and the rest, you sit upon your asana and read the pavitrikaran mantra, then always keep that bhavana in remembrance: meditating on that form of Narayana, that we have remembered you, we have read your mantra, now we are pure. Give attention to this bhav.
Can Shiva and Vishnu be worshipped together?
You can absolutely perform the aradhana of Shiva and Vishnu ji together, he answers; theirs is in the panchayatana of the Devi and of Bhagwan.
Vaishnavas on the bhakti marg want naam diksha without asking what they actually need
Those who go on the bhakti marg, the Vaishnav people who are in the Vaishnav sampraday, also do not look at what it is they need, he says. They only want to get the naam, to get naam diksha. They just want to be initiated; who the guru is is of no concern.
What is said about Shri Krishna and Mahavidya Tara?
It is said, he reports, that Bhagavan Shri Krishna became capable of showing the darshan of the Vishwa swaroop by the grace of Mahavidya Tara alone. Now if you are a Vaishnava, understand it as you will — but in the Shakta sampradaya all these things have very great importance, and none can ever be held separate from another.
Ramakrishna Paramhansa in his cancer, and the Vaishnav displays of bhav
He speaks of Ramakrishna Paramhansa, who when he had cancer, in that state of cancer, was exceedingly surrendered to Bhagavati — as, he says, we now see some bhakta on YouTube, Krishna ji's bhaktas especially, Vaishnav people, who show such things a great deal: becoming utterly overcome with bhav, doing bhajan-kirtan and falling unconscious, singing, and the whole video going viral. They do bhakti of this kind, that they are Krishna conscious, that they are great servants of Bhagavati Radha, and so display their bhav so much.
Dattatreya as the guru-swarup accepted across all paths
For one who wants to go further still, the speaker says what he would recommend as best is the sadhana of Bhagwan Dattatreya, because he is the samyak swarup of Brahma, Vishnu and Mahesh; the sadhaks of every path, Shakta, Kaula Sampradaya, Shaiv or Vaishnav, accept him, and he has full importance in every panth and sampradaya. Whatever swarup one follows, Dattatreya integrates into it, and if his kripa is obtained one gets a Guru in physical form too, advances on the spiritual path, and receives the kripa of the Guru Mandala. One may take refuge in his swarup, or, if not that, take one of the Navnath.
Is Kartik a month only for Vaishnavas?
The speaker says that although it is supremely holy for Vaishnavas, there is no shortage in it for Shaktas either. It is not that a Shakta may sit unconcerned, saying the Durga Puja is over, the bali has been offered, all the work is done, and now let the Krishna bhaktas and Narayan bhaktas do their bhajan in Kartik. It is for all of us, and such distinctions are not to be kept.
Is the Tulsi leaf to be offered in the naivedya or only at the feet?
The speaker says that the guru of that same podcast, whose videos are going viral, says that in their tradition Tulsi ji is not offered in the Lord's naivedya. But it is a shastrokta statement — in the Shankhachuda prakaran of the Shiv Mahapuran it has just been seen that the Lord gave the blessing and the boon that only when Tulsi ji is offered in the naivedya will he accept the bhog, and otherwise he will not accept the naivedya. Yet they say Tulsi is offered only at the Lord's feet, and that if offered in the naivedya the naivedya itself would become jhoota.
Krishna kavach as the first siddhi for a Krishna bhakta
The speaker says that whoever does ananya bhakti of Bhagavan Shri Krishna, wants the madhurya swaroop and kripa of Bhagavati Radha and Bhagavan Krishna, or wants to take up Krishna-related mantras on the sadhana marga and tantra marga, should first of all perfect the kavach of Bhagavan Shri Krishna. If the kavach is made siddh at the time of Shri Krishna Janmashtami, he says, then whenever it is used afterwards — even if it is merely remembered — protection is certainly obtained through Bhagavan Shri Krishna. Those who do seva and puja of Krishna and Radha should certainly perfect it.
Is Bhairav worshipped even outside the Shaiva traditions?
He says that whichever gods or goddesses you worship, Bhairav ji is worshipped regardless. Even if you do the puja of Narayan and are a Vaishnav, or belong to some other Shaiva sampraday, Bhairav ji is worshipped. Among the shaktis and avatars connected with Bhagavan Narayan too there is a description of Bhairav ji, and in their mandal pujan the Bhairavs are worshipped. And wherever the Ashta Matrikas are worshipped, there the Ashta Bhairavs are certainly worshipped.
Is Bhairav the only devata who lives with bhoot, pret and pishach?
To the objection that bhoot, pret and pishach are around Bhairav, he asks which devata there is who does not live with bhoot, pret and pishach. You speak of Bhagavan Narayan — then go to Gaya sometime. Go and see Bhagavan Gadadhar, where Gaya Dham is called the Mukti Dham; right beside it there is a shamshan, and there Narayan himself is seated in the form of Masani. Where in the world one sees Bhagavan Shiva, there Bhagavan Narayan himself is present as Masani.
Which Guru form should an ordinary person worship on Guru Purnima?
Either Bhagavan Shiva or Bhagavan Datta, or whatever power or Mahashakti holding the Guru-tattva belongs to the Panth or tradition you accept — Vaishnava, Shaiva or another. The speaker's own recommendation is Bhagavan Datta, because his presence is in every Guru Mandal.
After the Pavitri come the Shikha Bandhan and the Svastivachan — at minimum Mangalam Bhagavan Vishnu
The Shikha Bandhan; and after that, first the Svastivachan. No very special mantra comes in the Svastivachan — at minimum do Mangalam Bhagavan Vishnu, which everyone will know and everyone can do. There is a corresponding Mangalam mantra for Mahadev too.
Does Bhagavan Datta's Dev Deeksha close off other traditions?
No. If you are performing Bhagavan Dattatreya's Dev Deeksha Vidhi, you may go into any tradition afterwards. It is not that one thing applies for the Shakta, another for the Shaiva and another for the Vaishnava — Bhagavan Datta is present in every Panth and every tradition.
What is the harm of drowning only in rasa and shringar?
Whatever is rasa, madhurya or shringarit is heard everywhere, he says, and it thins out the boil of your blood. There is a need for it, but taken to the level of drown yourself in this rasa alone, its biggest negative effect is that a man begins to turn away from his own dharma, and everything becomes Thakur ji's will and Shri ji's will.
Viral reels showed Laddu Gopal ji admitted to school, made first in class, and promoted year after year
A viral video, he says, showed Laddu Gopal ji, Bal Gopal ji, admitted to school, made first in class, a report card collected for him, promoted to the next class, and now perhaps in the sixth or seventh. In another he was seated on a cot with water poured from behind and the comment made that he had wet himself. He asks what mentality this is, taking Narayan — who is said to be the Vedas themselves — to fetch a report card.
Bhagavan holds the padavi of devatva as the deva of devas, and a false familiar bhaav insults that station
Because, he says, you are practising a false and hypocritical bhaav towards your own Bhagavan, and if anyone points a finger at it they are at once called pakhandi and tantric. There is a padavi of devatva, he says; Bhagavan is the deva of devas, and that supreme authority has a station whose honour must always remain.
Should the vatsalya bhaav towards Bhagavan be rejected altogether?
No. He calls this the ill effect of kathas, but says the kathas told or written are not all fabricated — there are true accounts of those who worshipped Bhagavan Narayan in a bal swaroop with vatsalya bhaav, and he has read them himself. That bhaav is divine and is to be generated within oneself; it is not to be made into a display.
Turning bhaav into reels makes nothing living and floods society with false propagation
Here you are not making anything living, he says. You are turning your bhaav into reels and flooding society with false propagation, causing an uproar wherever you look. He calls such people the greatest troublemakers and basest creatures of the day, and says those who encourage them — however great a sant or kathavachak — are cutting society from its root and destroying it.
How do genuine Vaishnavas differ from the new Vaishnavas?
Look at the niyam and nishtha of the Vaishnava jan who walk the true path even today, he says — they never spread this kind of false display, deception and pakhand. You will never see them carrying Bhagavan around in a dolchi or getting him admitted to school. But the new Vaishnavas being born daily, he says, have created an uproar, and seeing them ten more are born each day.
What device was used against Tripura, and what are the Mundis?
A device was applied there, he says: first they were made corrupt, first they were turned away from their puja path. The Mundis were sent — and the Mundis, he says, have arisen again today, because Bhagavan Narayan had given them the boon that in Kalikaal they should go and spread all this.
What is the rule about bali inside a householder's threshold?
He speaks entirely in accordance with the Vaishnava position where that is the position, he says. Where the Vaishnava vidhi holds, where the vidhi of a grihastha holds — bhaiya, no such matter should exist inside the chaukhat. If bali is not offered there then it should not be offered, nothing of the kind should happen. Where you are to keep brahmacharya, there you are to keep it, and he will speak accordingly. And where the vidhi of bali holds, there he will speak for bali alone, and will not say there that you should go and offer a lemon and a nutmeg and come back.
Both vessels take the same bhog; a tulsi leaf in one of them makes it the Vaishnav bhog.
In one vessel Vaishnav bhog. In both vessels put the same things — the kishmish and kaju you usually offer, or panchmeva, or whatever sweet bhog you offer. In one of them put a tulsi leaf: all the Vaishnav shaktis connected with Narayan, Hanuman ji, Krishna ji, Narayan, the Ram Darbar, all of them will accept the bhog from that one. The second vessel is for all the remaining shaktis — kul devata, kuldevi, whatever their form. Then you will not have to set out vessels in ten places.
In their kula guru parampara Bhagavan Shri Krishna, as Narayan, is the greatest kaul
The speaker says that in the sampraday to which they belong — Bhagavati Vindhyavasini Mahadurga being in their region — and in their kula guru parampara, Bhagavan Shri Krishna himself has been held to be the Mahakaul. There is no kaul above him; he has been called the Mahakaul. And the whole definition of Shakta, that in the middle of the assembly there is the Vaishnav form, has been taken from Narayan himself. There is no greater kaul than Narayan, who at different times performed the param siddhi of the Dus Mahavidyas. It is these whom they hold to be the Param Guru — that is, our guru is in the very form of Narayan.
Can a mala received from a grandfather be used for japa?
If a mala has been received from the grandfather, the speaker says, then you can absolutely do japa with it. And if you do not wish to do japa with it, then the rudraksha can be placed in the puja sthaan: if it is a rudraksha mala, it can be put upon Shiva ji, and if it is a tulsi mala, upon Narayan ji.
Who may do the Dvadashakshari and Ashtadashakshari of Narayan?
If you wear the yajnopavit, the speaker says, then you can do this mantra with a tulsi mala; and if you wear the yajnopavit, then it can be done by attaching the tantric pranav and the Devi Pranav which he has explained. Even so, this mantra should not be uttered publicly either. This Dvadashakshari mantra of Bhagavan Narayan is his most particular mantra — or the Ashtadashakshari — and so it should be done only after being made dikshit, by a Vaishnav jan.
Is it true that Bhagavati Chandika is angered by the scent of tulsi?
A shloka is much circulated these days, a listener says, whose meaning is that Bhagavati Chandika becomes angry from the mere scent of tulsi — by which reckoning a Vaishnava could never worship Bhagavati Durga at all. Kindly send the shloka once, the speaker answers, and let us see what its source is and why it is; it must have been written for some reason on account of some such situation, it is not written just so. That would be improper. In the form of tulsi Jagadamba herself is present. Send the shloka and he will give the proof from the shastra, live, opening the book: that Bhagavati herself has manifested in the form of Dhatri, of tulsi and the rest, and what her mahatmya is — you may read it in the Devi Bhagavat too.
Should a tulsi kanthi mala be removed by one worshipping Bhagavati?
Now those who are doing Bhagavati's worship are being told to have the tulsi kanthi mala they have taken removed, the speaker notes. He says he simply cannot comment on such subjects, because everyone has his own mati, gati, buddhi and his own kula krama — it may be that it is their kula krama. But according to him, all this cannot be had done without diksha. And the Narayan who bears this shakti, Pitambara — so far as it seems to him, the greatest and most capable siddha sadhak who bears Pitambara is Bhagavan Narayan himself; he bears her always, she is dear to him, and her energy is controlled by him, so there should be no dosha in it. In the Satnam at the least there is none at all. Yes, if one does his tantrokta mantras and such particular subjects, then.
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