Misconceptions
Every question on the site tagged Misconceptions, each answered from a timestamped source rather than a summary written from memory.
Notes from our sources
Misconception: only my ishta is supreme, and no other deity's name may be taken
The speaker says you may hold your own aradhya supreme for yourself — but forcing it on others, insisting that all other deities are mere servants, is foolishness: the pramanas by which other devi-mahashaktis are shown supreme exist everywhere, and one must accept those too. He has seen people in live videos forbid their own children to take Bhagavati's name and forbid the worship of Hanuman ji; he calls this a nikrisht tendency. An institution may have begun with a good acharya and later grown distorted — avoid any place where such teaching is given.
Shiv Tandava Stotra at godhuli bela for wealth, and the misconception about reciting it at home
If you have little time and want to take up one thing, especially for wealth, the speaker says: recite the Shiv Tandava Stotra at Godhuli Bela, the evening time of sandhya vandan. The bhram that it should not be recited at home — "where do people get such ideas, Bhagwan knows" — is to be dropped: the stotra itself says at the end that whoever recites it after evening pujan has Lakshmi stay steady in his house, with chariot, elephant and all dhan-sampada. Begin in Shiv Navratri and continue for life; done at the right time, the effect shows soon.
Is Manasa Devi absent from the Puranas? A rebuttal
A listener claims Ma Manasa Devi is mentioned in no Purana, so how did her worship begin. Who said so, the speaker asks — have you read all the Puranas? If Manasa Devi is not there, then the whole Mahabharat is wrong, the whole Shrimad Bhagavat is wrong, Raja Parikshit's katha is wrong — and then Kaliyug itself is wrong. You have spun the whole brahmand around, he says.
Why do offerings like meat and alcohol work for some tantrik practitioners (Ojhas) but not for a Satvik devotee?
Meat and alcohol offerings work within a separate sacrificial system used by sorcerers (Ojhas) who bind and direct their own spirit forces in exchange for such offerings — it is a different mechanism from Satvik worship, not a shortcut within it, and simply naming a deity like Bhairava does not make an offering effective.
Misconception: no temple, idol or Shivling should be kept at home
The speaker says that in India's medieval period — the time of the Mughals and the British — a negative imprint about deities like Bhairava was placed on people's minds, so that they put these deities out of the house. He sees the same thing in fashion today: some Vastu experts say a temple should not be built in the house at all, that no idol should be kept at home, and that keeping a Shivling of Shiva ji at home brings poverty, disease and trouble. These, he says, are the very people who get the deities thrown out of homes, and listening to them people stop the seva-puja of these deities altogether.
Copying a sadhana seen on social media without knowing its tradition
The speaker says the very first thing, before taking up a sadhana because of someone's experience heard online, is to find out properly what its method, its paddhati and its tradition will be. His example: everyone knows that among the Mahavidyas forms, Dhumavati and Bhagwati Chhinnamastika cannot be worshipped or given anushthan at home — yet someone announces that he did Dhumavati sadhana together with Bhagwati Baglamukhi, doing japa at home with Baglamukhi given a Samput of Dhumavati mantras, and got such-and-such results. Such experiences sit all over Facebook and YouTube; hearing them, people want to do the same, do it, and suffer loss. Why it bore fruit for one person and not for you, and what troubles come from taking up the new and dropping the old, is what he goes on to explain.
Should you stop worshipping your family deities when a guru tells you to?
Asked whether deities worshipped at home for 5, 10, 15 years or for generations should be dropped when a Guru-figure prescribes a new form or guru-puja instead, the speaker answers no. People throw all their troubles onto the deities — "change the deity and our things will change" — which is true only to a limit, and never by leaving the old: they are devi-devata, not bhoot-pret. If for some reason they are not giving fruit, do their own bigger anushthans. His example: 15–20 years of Batuk Bhairava puja, a childlessness problem, and someone diagnoses pret-badha and prescribes three or six months of Bhishan Bhairav sadhana while telling you to stop Batuk Bhairav — if you drop him entirely and install the new form, it will not give full fruit and will certainly cause trouble. Old worshipped deities are never left like that; worship the new alongside them.
When a worshipped deity's fruit has stalled: a bigger anushthan, or purnima–amavasya havan by problem
The speaker says that when the deities established at home seem not to give fruit in proportion to one's effort, one should get a big Anushthana of theirs done, or first have everything examined by jyotish and tantra and then hold an anushthan at home relating to Mahadev and Bhagwati. In a Mandala puja — a Navagraha mandala, a Sarvatobhadra mandala, many kinds of mandalas — every devi-devata whose grace was stuck anywhere is worshipped in many ways and satisfied; one chandi-yajna satisfies countless devatas and upadevatas, after which full fruit begins. If one cannot afford so large a rite, then on both Poornima and Amavasya give Ahuti with the mantras of one's own established deity according to the problem. With Batuk Bhairava installed: for trouble in begetting a son, Havan with kheer or ghee; for money problems, havan with mustard oil and bel leaves using his Aapad-uddharan mantra; if someone has used tantra against you, havan with black pepper using his 108-name list. Havan, he says, is a great medium — it satisfies and strengthens the deity and cuts any vachan or tantra prayog — but it must be continued long, every purnima, amavasya, ashtami and such days.
Taking up a new deity form the right way: alongside the old, or as a fixed anushthan
The speaker says that when you move to a new form and leave the old ones, the trouble is not solved there — it is a delusion of maya that things get solved, and such "experiences" exist only for marketing. If a new form is taken up, it is done alongside the old, never by leaving it. Or the new form has a fixed term — say a sava-lakh (125,000) Anushthana of that form — during which the old form's dhoop and deep continue; the new form is worshipped for so many days and then Visarjan is done. Never install a new form, pick up the old one and immerse it in the river, and worship the new: troubles will then begin to come in a different way. Everything has a process.
When replacing a home idol is acceptable and when it is an insult
The speaker says a devi-devata established at home is never to be removed, whoever tells you to, however great — he compares it to today's habit of sending parents to an old-age home when a wife arrives, which sanatan culture does not sanction. No sanatan tantra text and no tantra path of any Guru lineage says that when you install a new deity you must immerse the old one. What is allowed: if the murti is khandit, the Shri Vigreh has some problem, impurity or dosh has set in, you may re-establish a good form of the same deity; bringing a finer or bigger "upgraded" murti is a separate matter. Changing the deity's form altogether and installing a new one, and doing it in an insulting manner, is wrong. Even if not removed, the home's vigrahas must never be neglected.
Dropping the family's Hanuman or Ram darbar worship for a guru's puja
The speaker describes what is going on everywhere today: a home has had one murti of Hanuman ji or a Ram darbar established and served for generations; a little trouble arises at work; the family goes to some heavily-marketed Guru ji seen on YouTube, brings his photo, mala and yantra, installs them and starts guru-puja, believing it will set everything right. Whether guru-puja does anything is a separate delusion, he says, but the deity by whose grace three or four generations advanced, whose form you change and whose puja-path you stop over one small thing, will start giving you trouble — and it will not be Bhagwan Shri Ram who comes to give it. He adds that this is where bhav-pradhan versus karma- or kriya-pradhan worship enters: the daily bhog at a fixed hour and the daily Ramavatar path were kriyas that mattered.
The subtle presence of ganas around household worship, and their anger when it is abandoned
The speaker says that wherever Shri Ram is praised and Ramayana or Ramcharitmanas chaupais and shlokas are read, Hanuman ji comes to listen in subtle form — or, if the bhakti is high, even directly in some other form. Rudra's Ganas attend in part, since Narayana is dear to Shiva; Hanuman's servants — the lok-devatas and above all his vanar ganas — are present everywhere and go daily and regularly, in subtle form, wherever Shri Ram is worshipped. Likewise the servants and lok-ganas of a Mahavidyas go where she is worshipped, so their coming and going is continuous. If then, because of some karma or Prarabdha, six months or a year of business loss or family trouble comes and one drops all of it — no more Ramavatar, shlokas, stotras, havan — for guru ji's paduka puja on the theory that "the whole brahmand is worshipped at guru ji's feet", the deities who were always present there become angry: "how can you think of insulting my upasak?" Then the real trouble begins, no guru ji can save you, and faith collapses on every side.
In hardship, enlarge the anushthan of the same deity instead of changing deities
The speaker says: do not change the deity, the murti or the form — do the big anushthans of the same deity in the same form. If five malas a day for ten years seem to bring nothing, increase them. On good parvas — Navratri, Shivratri, the good months where some tithi of the deity is already fixed — do their big anushthans, get them done by calling sadhaks, or learn and do them yourself; it is no rocket science. Do not live in delusion, and do not put deities out of the house. Just as parents cannot be swapped when life brings suffering — one has to serve them — hardship may simply be coming by Prarabdha. He sums up: do not, under the spell of today's "great scholars", throw the deities and pindas worshipped by one's kul out of the house; a clay pinda you dismiss may end up "laying your pinda", and then you will go about giving pind. Home deities must be worshipped daily and remain worshipped generation after generation; only then is there welfare.
What happens to people who chase tantra siddhi through the wrong hands?
Falling into the chase for tantra siddhi, people go and meet such-and-such persons, and the deceit that then happens to them and the harm that follows can never be made good. The trust that breaks can be repaired nowhere.
Does keeping a shivling at home paralyse a person?
At present the situation is at least that people are becoming a little aware and so are keeping a shivling and the like at home, he says — otherwise there had also been a subject going around in between that keeping a shivling makes a man paralysed.
Why can Kali or Bhairav be used in a maran prayog against someone?
The speaker takes up a doubt he expects listeners to have: people hear that a Marana Prayoga was done on someone, and that it was "a prayog of Kali ji" or "of Bhairava ji", yet Bhairav and Kali are shaktis that appeared to protect dharma, so how can they act in adharma without weighing right and wrong? His answer, which the rest of the talk builds, is that any shakti pleased by disciplined sadhana gives its word to the Sadhak, and once bound by that word it must do what he asks, whether he uses it well or misuses it.
Is Melodi Ma of Vansda Raj Rajeshwari?
The matter is this, the speaker says: Melodi Ma is not Raj Rajeshwari, nor does she hold the three gunas.
Does a guru transfer his own japa to a disciple at diksha?
You should have your own intelligence to look at all these things — what diksha is as a vidhan, how it happens. Now people say that at the time of diksha there is an exchange of mental waves and that a guru has the capacity to distribute and give away his shaktis and his japa. Then how many crores of japa has that guru done? Even if he has done a crore of japa, how much energy would he be transferring to someone? Does he transfer the energy of each single mantra, saying that the punya of the mantra we once uttered we are dedicating to this person? And the boasting of the guru that goes on nowadays — that the guru's mahima is endless, guru this, guru that. Which guru, after all? A stuti was made of Vedavyas ji, and now they have applied that stuti and made it their own stuti. This is nothing but extreme self-infatuation.
Is the Mundamala (skull rosary) meant for ordinary householders?
No — despite motivational posts and videos suggesting anyone can attain Siddhi with a Mundamala, the truth is that it is not intended for ordinary householders.
Self-styled Kaulas bar householders from even a lemon or clove offering while performing extreme rites themselves
Depending on how a subject is presented, one's mind can be swayed toward or against it — some who call themselves Kaula practitioners even prohibit ordinary householders from simple lemon or clove offerings while engaging in extreme practices themselves.
Misconception: a beginner's fading experiences declared a "bound deity" by a half-baked guide
The speaker says that when a sadhak's experiences fall off because he has offended the Devi's attendant powers with his reproaches and demands, he goes and asks a second or third person, and some half-baked man tells him "your deities have been bound, that is why your work is stuck". Believing that his awakened shakti was bound by a tantrik, he is handed a new sadhana and abandons the very practice that had brought him everything — because he never knew what it was. He then keeps wandering, and that binding never ends in his life, because there was no binding at all; it came into his own mindset. This, he says, is the first, false meaning of a "bound deity".
Dismissing a raksha sutra as superstition, and the troubles that follow
The speaker says that when parents give something to wear at the neck, or the kul purohit or a pandit gives a bandhan for the wrist after reading mantras over it, saying keep it tied, today's children answer "it came loose, it fell off, I forgot, why are you so worried, Mummy" and, once earning, "tying this does nothing". He says that had they been disciplined in time they would at least understand its importance. Later, when no child is being born, they run for IVF and this and that, and then weep. You drop your own protection yourself, he says, and the very things you dismiss outright as superstition strike you at the right moment like acid, so that no work succeeds; then you weep, speak ill of the devas and call those who teach this frauds, though the blow lands hard. His advice to anyone in such trouble is to look carefully back at their own wedding, at how the rules were kept, if someone has told them it was done at the time of marriage; you may have kept them, but the spoilers are many, and these things must be handled with great care and passed on properly to the next generation.
Misconception: soot on an akhand jyot wick is the deity's eyes
The speaker says one ordinary reason an Akhand Jyot goes out is that soot builds up on the wick and you do not clean it. He mocks those he calls "great scholars and great fools" who say the soot on the wick is the deity's eyes appearing: a lamp burning continuously will collect carbon, and if you do not clean it the wick and the lamp will go out. He says if you believe the god is in the soot and the puja reaches the deity through it, then do not remove it, and your akhand jyot will die within two to four days instead of lasting nine.
No guru in a physical body erases karmic debt overnight; it is worked off by the practitioner's own japa, Anushthan and scriptural conduct
Sacred traditions should not be diluted or syncretized arbitrarily — a spiritual guide in a physical body cannot simply erase all karmic debts overnight without the practitioner's own effort through mantra recitation, Anushthan, and scriptural conduct.
Why are Tantra and Bhakti complementary rather than opposing paths?
Tantra and Bhakti are not separate domains but complete each other — every Shakti is worshipped across both traditions under different forms and names, and the common reduction of Tantra to mere sorcery (Maran, Mohan, Vashikaran) is a misconception.
Why shouldn't Bhairava be viewed narrowly as just an entity for occult defense or offense?
Bhairava's grace eliminates worldly adversities, enemies, tantric obstacles, and financial deficiencies while bestowing mental stability — His worship is essential for spiritual nourishment generally, not merely a tool reserved for defensive or offensive occult operations.
Sadhana experiences as an intoxication that leaves a sadhak neither here nor there
The speaker says new Sadhaks in particular broadcast their experiences and keep asking what each one means, and that this habit is itself the trap. Experience, he says, makes a person a trishanku — neither a complete sadhak nor able to stay at an ordinary level — and carries him into a fantasy world, stuck in between. He calls it a nasha: once experiences start, the person always wants them, and if they stop he goes about asking why they no longer come.
Telling experiences in a sadhak circle breeds ahankar: Mahamaya's test
The speaker says both the Sadhak who gets experiences and the one who gets none but does not keep his practice private hit the same point: pradarshan, display. Three to six months of puja builds a confidence that one is a sevak, pujari and sadhak under the deity's Kripa; in a circle, a small grace is exaggerated and retold with salt and chilli, one person tells another, fame spreads, and a section of people starts honouring him, even making children bow. The sense of doership and the ahankar that enter here, he says, are Mahamaya's own maya — the ishta is testing the sadhak — and it sets in only two or three years in.
Posting puja and havan photos on social media drains a sadhak's tapobal
The speaker describes a second pattern: from the start the Sadhak believes in displaying everything — ten, twelve, twenty edited photos of Bal Gopal's shringar, the puja place and the Havan on Facebook and status. This is done, he says, to satisfy the aham with people's wah, you are a great devotee, and that satisfaction hollows one out from within. In both conditions — respect in person and display online — the Tapo-bala and Punya earned is carried away by every person told, which is why the instruction is gopaniyata: keep experiences to oneself.
Wearing a tilak is not display; describing one's puja to a stranger is
The speaker says wearing a tilak or Tripundra is not display — if someone remarks on it, one need only say it is Sanatan culture, you wear it too; and if asked about puja, say one does not do much, just applies the tilak from the deity's feet. What is display is answering what puja was done — Bhagavati's work by sahasranamavali today — and then explaining what a Sahasranama is to someone whose qualification and shraddha are unknown. Such things are to be kept secret and never told to the unqualified; when their Punya rises they will come on their own.
Caution: nobody with an awakened kundalini teaches the process on YouTube
Asked to make a video on Kundalini awakening through Soham, the speaker says plainly that he cannot lie: his kundalini is not awakened and he does not know its vidhan. To those searching YouTube for a kundalini-jagran process he says that whoever has actually had the awakening will not come on YouTube and explain how it is done. He allows only that by guru's grace he has attained certain states of that path; otherwise his whole vidhan is mantrokta and sattvik, he is entirely a grihastha sadhak, and he urges householder sadhanas.
Sadhana without a guru mantra: the Navnath as the nine gurus
Asked by someone who has a guru but has not received a guru mantra, the speaker says it is not a matter for much worry. A guru mantra is necessary and a Guru is absolutely necessary — but the idea that without a guru one's bhakti or puja-path is diminished or will not bear fruit is wrong, and he does not agree with it; those who plant such doubt in people's devotion do the greatest wrong. He has a video on which sadhanas can be done without a guru. In Shabari, the Navnath he had the group awaken are themselves gurus — nine gurus; on the 28th, Guru Pushya Nakshatra, he will have the Guru Shabari done again, and he has given three or four guru-related sadhanas before — start with these and do not stop. If you have a guru who is not giving the mantra, talk to him.
Women can perform the Bajrang Baan siddhi: Hanuman is a deity, not a man to be feared
The speaker says a woman can absolutely do the bajrang-baan siddhi through Hanuman ji's puja — any woman, without any problem — so be at ease and do it without falling into delusion. Hanuman, he says, is a deity, a siddha devata, an avatar of Rudra, Maharudra; he is not a human being that people should be so afraid of him. So perform the siddhi comfortably and confidently.
The sayana trick: impurifying a protected seeker so his bhed can be taken
The speaker describes a simple sadhak who has no direct siddhi and little knowledge but, through his sadhanas, has divine shaktis indirectly backing him. When he visits a practitioner who has sidh Masan and knows how this line spoils and mends things, the practitioner senses he cannot take a proper Bujha and tries to make the seeker impure — through prasad or abhimantrit water — so that his body loses purity and his Kavach goes ineffective; only then can his bhed be taken. An unknowing sadhak gets caught, falls under the practitioner's influence and thinks "I have nothing, this baba is a great knower", though that shakti is nothing before him. This deception, this conspiracy, is why the line is called the line of sayane, he says; so keep firm bhakti and firm faith in whatever deity one worships.
Switching between sadhanas: the biggest mistake that blocks divya drishti
The speaker says Divyadrishti definitely comes, and the biggest mistake sadhaks make is changing too much — a year of Ganesh upasana, "nothing happened", then on to whatever baba they saw on YouTube. Do the new sadhana if you like, he says, but do not abandon the old one. If one holds only Ganapati Atharvashirsha for a long time, one will need nobody: at some point the shaktis come on their own and the information one wants starts arriving. As evidence he cites two or three people who have kept up the Atharvashirsha since he first posted it nearly a year ago; one has recited it thousands of times, and whenever the speaker sees him his Aura has become remarkably strong and full of capacity.
Why powers gained without a guru are lost: maya, display and no one to conserve the energy
The speaker says he deliberately does not tell an advancing devotee how to "open" what his sadhana has built, and he does not post the process for everyone, because he wants no one trapped: the moment such things are obtained, maya becomes strong, bhakti drops away and the sadhak goes into display — telling people about themselves, on Facebook and elsewhere. Then a year of tapa, money, time and effort is finished in no time, because there is no Guru to teach how to conserve the accumulated energy and carry it forward, and once one starts watching and listening to others, the loss begins.
Anyone forbidding the mixing on Vedokta grounds should be asked for the full set of conditions
Keep in mind, he says, that a person giving such a statement, if he calls himself Vedokta, should also be asked: very well, if it is so, then what are the conditions? Tell the whole matter — in which states has it been said that Gangajal should not be mixed into other water? When you ask about that condition, what all his niyams are in it, then you will get more clarity, and see that what he is telling you he is telling half. He leaves the subject, he says, to those great personages who will try to remove you from it by saying: do not mix Gangajal into other water at all.
If Gangajal is already siddha, why recite a stotra over it?
The objection runs: who is to japa a stotra and satnam — Gangajal is siddha in itself, what need is there to make it siddha? Who is saying to make it siddha, he replies; it is our bhavana that is not reaching that level. We are not saying there is any lack of capacity in Gangajal — there is absolutely no lack; the lack of capacity is within us.
What does Jagdamba herself worshipping Shiva show?
In the month of Ashwin, on the Shukla Paksha Ashtami, Bhagavati Sati kept the pujan and upvas and worshipped Shiva with devotion. In Navratri we serve and worship Bhagavati for nine days — but this passage, the speaker says, is especially for those who consider Shiva and Parvati to be separate: here Jagdamba herself is performing the pujan of Shiva on the Shukla Paksha Ashtami. Her Nanda vrat was completed on the Navami tithi.
Can pujan and paath ever give an ill effect?
In naam japa, smaran, pujan and paath, no graha ever gives ill effect; there is never any ill effect of pujan and paath, he says, keep this in mind. Whoever speaks of this subject from the Lal Kitab, the Pila Kitab or any other book — that then becomes a separate subject; it will not be so. Yes, if you are making some mistake in the pujan and paath, that is another matter, and that topic is then separate.
When does something stop looking like superstition?
It will look like superstition to you only so long as every means of comfort is available to you in abundance, he says; keep this in mind and see it in your own life. Until you are ground down — when you are thoroughly ground down, then you will accept every rule. Then you will accept even what should not be accepted; but what deserves to be accepted, behind which there is some statement, should certainly be accepted, there is no harm in it. But it is your wish; you will not accept it in this way.
Some observations kept since Durga Puja go unwritten because the plain reality frightens people and would be taken for superstition.
He says he had wished to write a certain subject, then thought that people might start taking it as superstition, so he did not write it. One thing is that fear should not be spread among people by telling everything; speaking the actual reality makes people frightened. So he did not write that subject — otherwise there are certain matters, for the sake of sadhaks, that he has been observing from Durga Puja until now. It is somewhat a matter for research.
If Bhagavati Parvati is the mool shakti, why did the Chandi Path become so widespread?
The speaker says he can see no basis or sense in this question. Its meaning would be that you are simply not able to understand Bhagavati Parvati and Chandi — for you, Chandi is someone else and Parvati is someone else. That is precisely why you are saying this; Chandi has become someone else for you. If even this is not clear to you, then the question can have no sense at all.
Can the amla lamp be lit in the hand and then placed on a plate?
Asked whether the amla lamp can be taken in the hand, lit and then kept in a plate because the household may create a quarrel on seeing it in the hand, the speaker says he said this in the video he cut and posted today and said it yesterday as well: it can certainly happen that they will see the amla lamp in the hand and become frightened, wondering what tantra vidya is being done. If such a state arises, then you may set it down; there is no difficulty in this, and it is not the case that any trouble will arise if you put it down from the hand.
Why is staring at someone's deepdaan the biggest failing of Hindus?
A listener reports that while doing deep daan at a gaushala, twenty-five or thirty people were watching, wondering what tantra was going on. The speaker calls this the biggest failing of Hindus; this is precisely the trouble with these people.
To the claim that a havan on Diwali night brings bhoot, pret and rakshasas: salutations — and everyone should perform havan on this maharatri.
Now some divine soul may take avatar and put a video on YouTube saying that doing a havan on the night of Diwali will bring bhoot and pret and rakshasas, and that it should not be done. To them, says the speaker, salutations — and salutations to you as well. According to him, everyone should perform havan and the rest on this maharatri.
Is it wrong to keep a large weapon in the house?
The speaker names Pawan Sinha — a very great guide and astrologer, he says — in whose videos it is said that a large weapon should not be kept at home and a small one should. He tells listeners not to pay attention to such backward talk: both shastra and shastra should be in a Sanatani's home. Learn to protect yourself, because nobody will come to protect you.
What earlier wish of Brahma's was fulfilled by Shiva's consent?
When Shiva spoke for the marriage, the intent Brahma had voiced was fulfilled — that just as he himself had that day become filled with desires, so one day Rudra too would have to become the same. Shiva keeps the maan of what Brahma had said. The speaker adds that all such description of any devi or devata is leela: nobody has that kind of capacity.
Does the havan replace one's own effort?
No. You must also do your own preparation — the havan is a matter of one to two hours, and out of 24 hours you are spending only two earning punya and destroying the obstructions. Do not do a 40-day havan, make no preparation for the exam, and expect to clear it. That will not happen; purusharth you will have to do.
What does panchabali mean in a Bhairav anushthan?
Along with the 40 days goes panchabali or jeev seva. Panchabali means giving food to five kinds of creatures. It does not mean, he says pointedly, that we have to offer five bali — five fours are twenty, and you would have to sacrifice at least 200 living beings, which would bring the population under control.
Can japa be done on a mundmala at home?
It is not done at home, the speaker says. A genuine mundmala, made of bone by the vidhi by which it is made, is not available in today's date and cannot be bought from any shop. It is a traditional matter that can be given to you if you have a guru of the Vamachara marga, who can give all these vidhans in the traditional manner. If someone is saying this is a mundmala, then it is of stone, plainly — the rest is your own wish. In our Grihastha Tantra family, he says, this subject does not exist at all.
Podcast stories of one Bhairav made siddh from another should not spoil the head; stay within your own capacity and at your own ground level
Do not spoil your head by listening to podcasts, he says — that in a podcast it was said someone made Kapal Bhairav siddh and then, from Kapal Bhairav, made some other Bhairav siddh; that story is fine. Stay within the capacity that actually exists at ground level and try there for kripa. He remarks sarcastically that those podcast babas receive very special kripa, that Rajarajeshwari of Shri Vidya stands before them in person, and that even after that these people do black magic, God knows why. Avoid this fantasy world.
What happens when the process of sadhana is skipped?
If you do sadhana and skip the process that should be followed, wanting straight away that this or that be done, the harm is yours: your shraddha will break. When that thing is not obtained, shraddha breaks; and when shraddha breaks, the person himself does not worship, does not let his family worship, and if he finds anyone else he tries to turn him negative too. The one aim of his life becomes to make everyone a nastik, saying nothing happens, do not worship them.
When we ourselves are in trouble we call it God testing us, and when others fall into trouble we call it their karma
People fall flat when they are very close to the goal, he says. He cites something he had seen on Facebook and shared in a group: when we ourselves are in trouble we say God is testing us, and when others fall into trouble we say he is getting the punishment of his karmas.
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.
People are at last searching the shastras to see whether Bhadrakali really sweeps, and who Bhadrakali actually is
At least people are now waking up and trying to know, he says: whether it is really written that Bhadrakali ji cannot even wield a broom or a sweeping cloth; whether that is so; who Bhadrakali actually is; and what the proof in the shastra is. Proof is being searched for and people are posting it. His own work, he says, is only to stop the new people who are about to be led astray.
An influencer with even fifty or a hundred listeners carries the responsibility of studying the subject before preaching it
If you are an influencer and 50, 100 or 200 people listen to you, then it becomes your responsibility, he says, and it is being done, and being done very well — speaking not of himself but of others doing good work. He rejects the crowd's "babaji, babaji, whatever babaji says is right", asking how it can be that by their account Durga ji and Kali ji are broom-and-mop wielders; if Jagadamba is so insulted we listen quietly, but if anyone else says something they take it as an insult. A sant should not be angry, he notes, and yet curses are being given in anger — that is the definition of a sant.
Hearing such pravachans turns the mind and makes people abandon their kula devis and devatas, thinking Kali small and Radha great
So that this deviation does not enter your mind — that Kali ji is small and Radha ji is great — because of which the mind turns. Many people, he says, have become quite extraordinary; the state and the mentality have become so degraded that people have given up the worship of their own kula devis and devatas after listening to pravachans. Now consider, he says: these people are calling the worship of one's kula devi-devatas a superstitious act.
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.
Is it right to sell sacred materials at high prices?
Someone he knows had sent word that Vrindavan's soil is selling online at 3500 rupees a kilo, and from there is being resold at perhaps 5000 or 7000 a kilo. If you wish to break maryada and proceed from the standpoint of trade, he says, you can sell things for crores upon crores — that is your wish. When someone comes and says that we are trading in gande and taveez, they are not seeing the state of mind behind it, the labour behind it, and what our purpose is. That path is not to be adopted; we must always remember within what maryada we stand and what we are doing.
Is the world ever pleased with anyone?
The world is not pleased with anyone, he says: when the world is not pleased even with Shiva ji, how can it be pleased with us? Mahadev is being made nikrisht here, that he is like this and like that; Durga and Kali ji are not being spared. Who are we and you.
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 is his position on online diksha?
To Brijesh ji he says he has stated it clearly many times: online diksha is only and only a matter of chhal. No dakshata ever comes from online diksha. It is his own personal view, formed from all the jnani people he has heard and seen who perform the vidhans — nothing comes of online diksha and the like. Even for diksha, take it from someone after thinking carefully: what the guru is like, what his knowledge is like. Since we are not coming before you, how will we give you diksha? What kind of guru is it who is not even coming in front, not even showing his face, and is saying take diksha from us on the phone — how will that be diksha? And likewise those who are in front and say take online diksha: this is not the matter of diksha, this is only a matter of making a fool of you.
Listeners have been given the buddhi to tell truth from falsehood and must judge for themselves whom they accept
He speaks plainly, he says: whoever a lakh or two lakh people begin to accept on YouTube — as he too has become a YouTube siddh — at least keeps limitations. Whoever a thousand or two thousand people are asking, you are free to do anything at all. So the public should use its own intelligence. God has given you intelligence too; if you are becoming a fool, it is your fault. If the person in front is making a fool of you, then at least look. You have been given your own intelligence to make the distinction of truth and untruth.
At what hour should the riverside sadhana be done in summer?
Where the river is flowing, healthy and clean all around and the environment is healthy, sit there and do your anushthan. It is the hot season and the sun is so strong, the temperature going to 45 or 50 degrees — do not go at midday to give up your life. Go at dawn; complete whatever sadhana you can by 7 or 8 and come home. If you go at 10 your health will fail, and the next day a message will come saying you told us to do the Batuk Bhairav anushthan and now we are on saline.
Why is criticising Brahma called kutark?
These matters have been placed here in the form of leela for us, he says, and such people do not understand it. Those who can create many brahmandas in a moment, who are called the Vidhata, are prattled about idly. This is the tyag of our devatas, which wicked people do not understand because a veil of durbuddhi lies over their intellect. Understanding the puranas is not so easy, and offering kutark to one who tries to explain is the greatest foolishness.
Why must kalpa-bheda be understood before hearing the Sati katha?
Because we learn that Sati's abandonment happened while the Treta yuga was running, when Ramchandra was in the forest and Bhagavati Sati went to test him. Yet later in the same Shiv Mahapuran we read that many yugas afterwards, when Sati burns herself in the fire, Vishnu is present there and is protecting that yajna in every way. So how was Shri Ramchandra a purnavatar? The speaker says these questions should arise in the mind.
What does the trideva leela teach about error and forgiveness?
They are performing a leela in that form, the speaker says, for us human beings: that even if the Vidhata commits a mistake, in sanatan he too is not pardoned. And how forgiveness was obtained is also described. But in both places people do not grasp the point and begin to raise objections and interpolations, saying no, this is wrong. Look at your own charitra, he answers — they do not understand, and never understand the one who tries to explain.
A man claiming Shamshan Kali siddhi recited the mantra mangled, having never done shravan
Everyone wants to do bhakti, but the trouble is what they mean by it — pick up the mala and rattle off the japa. The speaker recounts a man in a group who thundered at him, saying, you do not know, we have accomplished Shamshan Kali. He replied that he had not accomplished even ordinary Kali. Told to watch the man's video, he watched it, and says the mantra recited there was mangled to shreds — Kali's mantra reduced to nothing.
How did Narad raise the question of the separation?
Narad asks in what manner the separation came about between Bhagavati Sati and Shiva. Brahma says such a thing can never happen, that the two of them should be separated — the two are one and the same. But the leela has been placed there, following the ways of loka vyavahar.
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.
Why does the Shiv Mahapuran account differ from the Manas?
She tells Ram that Shiva with his attendants came into the forest while roaming the earth, saw him with Lakshman engaged in the search for Sita and afflicted with separation, made pranam to him and went; that praising his Vaishnavi mahima he sits under the vat tree with great joy, having become overwhelmed without even seeing his four-armed Vishnu form; and that hearing his words a doubt arose in her mind, so with his permission she came to test him. The speaker notes that in the Ramcharitmanas and the rest the subject is different there, because there matters connected with Bhagavan Vishnu have been placed, so that katha is different; this is the Shiv Mahapuran, so it is set down according to this.
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 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.
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.
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.
Can a woman do Bhairav's puja, and can Bhairav be worshipped at home when madira is offered?
The speaker reports that it comes up in many places that a woman cannot do Bhairav ji's puja, and that people say it cannot be done at home like this because madira is offered and it is tamasik. He says these subjects are dealt with elsewhere on the channel, and that listeners should hear them so their doubt is removed and they do not remain misled.
Every Bhairav is not for everyone — what is taught publicly should be what suits all, not a form right for one and harmful for another.
The speaker says that some person does research and development and tells you some new kind of thing — worship such-and-such Bhairav at home, worship this other Bhairav at home. Every Bhairav is not for everyone. On a YouTube channel or any social media platform, if something is to be told publicly for all, it should be a common thing that applies generally to everyone, that everyone can generally take up and obtain auspicious fruit from — not something of a form that is right for one and harmful for another.
Can knowledge of choosing the right Bhairav swarup for one's home be got from books?
The speaker says this is a matter of experience; it cannot happen by reading it in books. It will not come from those who talk in the air — such people will remain in the air and will impose their own research and development upon you, and in that condition you will be left nowhere. Understand things, he says: common things should be done, and this subject is for everyone.
Is a strong sadhak necessarily overcome by a Valmiki tantra prayoga?
Ordinarily, he says, if you are a formidable sadhak, if you are doing sadhana in the fiercest manner, then it is not that it will simply dominate you and will not be cut. That too is not so. But the propagation and spread of all these things has become so great that a mental state has arisen about certain things, so that the person in front is ruined by fear alone.
Why collections of gold-plated yantras in shops and offices invite ruin and should be given visarjan
He recalls having seen someone advising a troubled person to keep a Gayatri yantra, a Mahamrityunjay yantra, a ten-Mahavidya yantra, a Hanuman ji yantra, a Durga Saptashati yantra — filling the man with every yantra in the world. And there is the fashion of the 24-carat gold-plated yantra, all green, blue and yellow, in which there is every kind of yantra: Saptashati, ten Mahavidya, Baglamukhi, Navagraha, Karya Siddhi, Vashikaran. People get four or five of them framed and put them up in shops, business places and offices. If you do deeds of this kind, he says, you are hanging up your own ruin — quietly give visarjan to all these things.
Is tantra a matter of craft or drawing yantras?
Do not do this drawing craftsmanship, he says. There is no craftsmanship in tantra; there is no drawing.
Is there danger in doing puja at night?
The speaker addresses the fear people keep seated in the mind — that if we do puja at night a bhoot or pret will take the puja. This is a divine night, he says; these are mahanisha, and in performing pujan on all these maharatris no bhoot or pret has the capacity to take your puja. A personal matter is different — if a bhoot is already seated in your house and is taking the puja you do there, that is another thing. But there is no dosha in performing pujan on these divine nights.
Can everyone take up the paid Dasha Mahavidya certification courses?
That everyone cannot do this thing. These very things have been made into the tantra and Dasha Mahavidya courses that run nowadays; but these Mahavidya courses simply cannot be done by everybody. If you want to get all these things, you may study — see what is available there. On his own side there are no courses: this is for everyone, according to adhikar, according to how much capability is in you and how much you can take.
Is this the kind of possession where the head spins?
No. This is not the spinning kind, the speaker says — in it the head does not spin such that one begins to spin, begins to sway, begins to play. That is not this subject; this is not the subject of bhagatvaal. It is mantratmak energy, and how that mantratmak energy will be is what he asks the listener to understand.
What if a sadhika's period comes during Navratri?
The speaker holds that the restriction is real and asks listeners to accept it rather than commit an offence by being led astray. Those who say on YouTube that nobody can stop a rajaswala woman from performing pujan, that she should do pujan, keep the Navratri vrat and do everything — brother, do it, he answers, but do it with a little of the niti and the niyam.
What accusation was made against the teacher over restricting rajaswala women from puja?
That he forbids it because he is a man. At the time of the recent Chandra grahan, a sadhika who was rajaswala asked about it, although he had written everywhere that nothing is to be done in that state. The reply given was that he is a man, after all, and a man will never want a woman to advance — so by a so-called siddh sadhika he has been put in the category of such a man, who wants that women should not advance and forbids a rajaswala woman from japa in a Chandra grahan for that reason.
He is entirely clear about his own subject, and asks where such counsel against a rajaswala woman leads the woman who follows it.
That he is entirely clear about his own subject. If that person is telling someone that Rudransh ji wants that a woman should not advance, and so forbids a rajaswala woman from japa — then she is a woman who wishes your ruin as well, and is dragging his name along with it so that he may be defamed too. If you think that doing japa in the rajaswala state will get you fierce energy, then let whoever said it look for themselves at how their own life is dragging along.
The same questions are asked on Facebook, on other channels and in group after group.
He says he sees these questions being asked in place after place — on Facebook, on other YouTube channels, in the many groups he is in — and watches the drama that goes on. If you want to be led astray, he says, you have a thousand excuses; people will keep confusing you and you will keep being confused.
Why do temporary remedies against a troubling pitr keep failing?
That this is an experiential subject. As far as you take it along tantratmak, so far the pushing to and fro will go on — you catch it from this side, bind it, sift it, shove it off to that side; after two years or a year it slips loose again, comes back again, and the weeping and wailing begins that we had it bound, this was done, that was done. If you wish to stay caught in all this, then keep running to the sokha and the ojha, and it will keep happening. And if you want a solution once and for all, then do this.
Three years pass doing one Navratri here and the next with somebody else.
He says he knows such people personally — three years have gone by explaining to them. They will do one Navratri here, from the next Navratri they will do it with somebody else, leave them, then the next Navratri with him. Time passes like this; they cannot wait, cannot keep patience, want it instantly.
Can that path be done in Hindi rather than Sanskrit?
If you cannot do it in Sanskrit, do it in Hindi — there is no difficulty at all, the speaker says. Bhagwan will not come and say, oh, you did it in Hindi, we will not give you the fruit. It has to be done with bhav; we are not doing tantra, we are doing bhakti.
Do not fall into the world's madness for siddhi and miracles.
He says he is clearing the guru subject once again and requesting along with it: the purpose of life is not merely to learn tantra and perform miracles — do not fall into all of that. The whole world is mad for getting siddhi, some power, knowing about others, obtaining divya drishti.
A small, lovely Manasa Maa murti was called ashastriya by ten different places.
A Chakravarti babu who makes beautiful murtis made a very small, lovely murti of Manasa Maa and sent it to ten places. Everyone said it was an ashastriya murti and that worshipping it would bring this and that. The speaker asks what the difficulty is — he made it with bhav-pradhanata; he is not asking Bhagavati for the siddhi of flying or for a sarp mani.
Should bhakti and tantra be mixed?
Do not ask such people, the speaker says, when you wish to walk by bhakti-bhav. He repeats again and again: do not mix bhakti and tantra together. Tantra is a kriyatmak subject; where it is, there it is.
Insisting on the Kali and Bagla tantrokta Kunjika moves one towards ruin.
When people say no, we will do only the Siddh Kunjika, and the Kali tantrokta Siddh Kunjika, and the Bagla tantrokta — then he becomes the bad one for forbidding it. He asks them not to move towards ruining themselves: take hold of the thing rightly. Shiv ji's diksha every person can take, so take it from yourself.
Sikotar Mata, Sikodhar Mata and Meldi Masani are worshipped street after street in Gujarat without people knowing what they are.
In Gujarat too all this exists in street after street, he says, but the Gujaratis have become modern, and so nobody knows. Sikotar Mata, Sikodhar Mata, and Meldi Masani — people do not even know what is being worshipped. Anything at all is being asked in the name.
Videos denying that pitru dosha exists are answered plainly: where the karma is not done, difficulty comes after a generation or two.
He criticises those who nowadays make videos saying that there is no such thing as pitru dosha, that such a thing will hardly happen to everyone. He answers that when it is not done, then after a generation or two there will certainly be difficulty.
A widely followed live was reciting the Mahamrityunjaya with 'pati vandana' in place of 'pushtivardhanam' — a reading he says he knows from no grantha.
He refers to the great tantriks who take ₹51,000 or ₹1 lakh and perform havan. He says he was watching a live that morning — someone very viral — and that they were reciting the Mahamrityunjaya mantra but saying "pati vandana" where "pushtivardhanam" stands. He says he commented on it, as did three or four others, asking what was being said, and that Bhagavati knows from where such a mantra could come, since he himself has no knowledge of it.
If they are viral they must be right and he must be the fool — so let the clever people use such things, and fools like him leave them alone.
If they are viral then they must be doing it right and perhaps it is he who is wrong, he says — perhaps "pati vandanam" occurs in some tantra grantha and he simply does not have the knowledge. So, he tells listeners, if there are fools like him, do not make use of such things; let the clever people do it. He says he has kept a screenshot and will post it in the group, but adds that some disciple of theirs would start another war, which is why he does not say much.
Those charging ₹51,000 or ₹1 lakh use these very materials, and any effect that reaches you comes from these — the same thing being told free in a live.
Of those who take ₹51,000 or ₹1 lakh, he says: look at their material. If they truly have ten disciples, then one or two among them will be someone who has performed these mantras properly. They will use these very things; and if any effect is really going to reach you, it will come from these very things. And that same thing, he says, he is telling them free in a live — and they are not enjoying it.
A ₹1 lakh puja feels right because the money left one's own pocket; the same work at ₹1000 is called dhong. A man enjoys only where money is spent.
People say it is just a live, that he speaks that way to make videos; and they say the other people are doing good work, because there ₹1 lakh leaves your own pocket and so it feels right. When he says the whole puja is being done for ₹1000, people call it dhong and pakhand. A man only enjoys, he says, where money is spent.
A 17 Pro Max flatters any subject and a ₹15,000 phone flatters none — spend ₹1.5 lakh and even a havan said with 'pati vandanam' would revive a corpse.
A photograph from a 17 Pro Max will come out very fine however dark the subject, he says; a picture from a simple ₹15,000 phone, even of a fair person, does not please. In the Pro Max even the dark one looks fully fair, because ₹1.5 or ₹2 lakh was spent. It is the same thing: there, a havan done even with "pati vandanam" would revive a corpse, because ₹1.5 lakh was spent and the corpse would have to come alive.
Told to use what he already has, with no money spent, a living man reports that nothing at all is happening to him.
Here, he says, he is telling people to take what they have already done and do this and this with it — and by that no corpse will come alive, because no money has been spent. So a living man will say that no difference at all is being felt, that nothing at all is happening to him. This, he says, is the reality, the truth, and people do not understand it.
Those re-teaching this material may earn from it, but should keep the added spice within a limit and say at what level the thing is being taught.
He says many people, having listened to this channel, put out videos on Threads, Instagram and YouTube — some didi people especially — and copy-paste things in their own manner. He has no objection: earn and eat. But when you put in the spice, he says, put it within a limit; if you tell people at what level and in what condition a thing is being taught, it will be all right.
The added red chilli will ruin the person in front and then the one who added it — the kula shaktis being what is to be pleased here.
Otherwise, he says, you will enjoy it today and tomorrow, when harm comes to the person in front, that extra spice you added will tell. People say to add this too, add that too, add red chilli as well. That chilli, he says, will certainly ruin them and then will ruin you too — because the kula shaktis are to be pleased here, and we are only becoming the medium.
Nine coins and nine cowries in each bali lamp were laid down by nobody: the bali deepak stays plain, a chaumukh deepak kept normal.
In the four, nine or thirteen lamps that they have people set, he says, these teachers are having nine coins and nine cowries put in each. For whom, he asks, was that laid down? Since when did such things come to be put into the bali lamp? People add extra things because they want to show that they know more. The bali deepak stays plain; in it a chaumukh deepak was prescribed, and it is to be kept normal.
Take the subjects without enmity, but do not add salt and spice to them — and if you know a great deal, do not half-teach them at all.
His only point, he says, is that if people take subjects from this channel they should not carry enmity — no strike will be given them, no case filed. But when he tells things for the good of the person in front and you add salt and spice to them and make it more of a mischief, do not do that. If you feel you know a great deal, then do not teach these things at all: do not lift four things from here and attach four of your own.
Add masala and the person in front does something wrong; when trouble reaches him, there is no one left for him to blame.
There is no problem, he says, until you put masala into it — then the person in front will do something wrong, and if trouble comes to him, whom will he then abuse? So do not act in that way. Show kripa to people, he says; you are of course siddha, but show kripa to people.
A mustard seed burnt or laid at a threshold looks like nothing and is a very big thing — which podcasts normalising these subjects leave out.
Tantra is not a joke, he says. You may think: this is only a mustard seed, what will happen if it burns, what will happen if it is put on the threshold like that — it is nothing. But it is a very big thing. It may be ordinary for you, a subject of joking; and nowadays celebrities and Instagram podcasts normalise these subjects, saying nothing comes of them, when instead people's welfare ought to come of it. Then, he says, it is your problem.
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.
The predictable error is a re-teller carrying black pepper over into Baglamukhi's prayoga on the reasoning that it increases the energy.
And those who now, he says — as when he said that in making the prayoga of Bhagavati Kali's mantras, black pepper — some listener will tell it on his own channel and will put black pepper into Bhagavati Baglamukhi's, saying yes, that will increase the energy further. Then that very confusion will arise. Do not cook a khichdi, he says; keep it in view.
A long exposition draws great views and likes and the title of guruji, while the procedure itself goes unexamined.
A long exposition is put out and the person opposite will then certainly do it, he says — great views are going, great likes are going, it is on Facebook and people call him guruji. But look also at the result. He says people do not apply their own judgement in this at all.
What should be kept is thrown out, and what should never be kept is put on display
He calls it the greatest irony running today that so-called modern astrologers tell people to throw out the things that should be kept in the house, saying they will bring inauspiciousness and ruin life, and tell them to display the things that should never be kept in a house at all.
Should aak, akvan and madar be cut down?
He says such astrologers declare that there should be no akvan tree at all and tell people to cut it and throw it away. Aak, akvan and madar are milk-bearing trees; it is enough that they stay out of children's reach, and there is no difficulty in having them outside or around the house. You will never come to know which shakti is present in a madar tree, and if you have it uprooted or cut, your life too will be ruined thoroughly.
What does he warn about bringing objects home on astrological advice?
He says that nowadays people get anything at all done in the name of jyotish. You have no knowledge, you bring something and keep it at home — and you do not know what thing may be in your house that finds a place in it. So never buy land where plants of that kind are present.
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.
Recognise the frauds by their conduct, not by their rudraksha and eloquence
He says that in contrast people hold this Jinn Baba, that Baba, Peer Baba and every Baba to be of great shakti. Recognise the frauds, he says: merely by wearing rudraksha in the jata and learning eloquence of speech, nobody becomes a very great scholar or a great rishi-muni. Look at their conduct, he says, and it will be understood what great, unpardonable offences these people are committing.
What harm does partial knowledge do?
He says Dattatreya is not only for the Digambar and Avadhoot state, that only such people will do it. Your slight knowledge takes you away even from your own adhyatma and creates an obstruction in the attainment of your materiality too. You stand in one place barking like a dog and at the end are put out of the house like a dog by children — neither is anything attained with spirituality, nor with materiality. So stop this nonsense-talk, he says.
Can height be increased by tantra?
Asked whether height can be increased by tantra, he asks whether the questioner has seen some Baba ji's video in which he increased height. Nothing of the kind happens; it is all the work of hormones. Whether increasing height by tantra is possible or not — at the ordinary level, at the level at which we are speaking, such a thing is not possible, and he has not seen it. Siddhis, he says, are a separate subject, a separate topic.
What does he say diksha has turned into?
Somewhere in the present time it has reached a place and become a business, the speaker says: take diksha or it will not happen. Brother, he says, lakhs of people are lying dead having taken diksha. Nothing is happening in anybody's life.
Utara is done through the attendant shaktis, not the chief deity
No — the speaker calls this a low kind of practice and says it is wrong. If the chief deity, the king herself, begins to do the work, then what is the use of all her servants and attendants? If the same devi who comes on your body also does the Utara and the kaat (Tantra Kaat), then what work is left for all the other shaktis with her? The guru tells you that the utara is to be given in the names of the shaktis who accompany her; the chief shakti only commands.
Why do people hold masan to be so great?
He says that the people who are famous, the big YouTubers, through whom information reaches everyone nowadays, show and tell these very things in magnified form; so that is the sort of information that goes out among people. If a small channel shows and tells otherwise, people take it to be small and give the matter no importance — but, he says, understand the matters and know what the truth is.
Take the information you lack, but do not become a Lavanasura thrusting a leg into every matter
If you do not have the information, take the information, the speaker says — but do not become a Lavanasura, thrusting your leg into every matter, saying this is not the devi, such and such is not the devi, this is not so. You people do not even have information about the devi-devatas who are worshipped in your own house.
A confusion is spread through the path of sadhana that desires are fulfilled only by some specific act or specific mantra
Because of new sadhaks, and because of a confusion spread through the path of sadhana — that until we perform some specific act, until we do japa of some specific mantras, the fulfilment of our desires is perhaps not possible. This is the kind of thinking that sits in the minds of new sadhaks and of those who never receive proper guidance through any medium.
A new entrant searches among the abundant varieties for some object, sadhana or mantra by which benefit may be obtained
When we come into this field, so many varieties are seen in abundance that somewhere in the heart it feels that we do not know what to take up and proceed with. Then we search among them for some object, some sadhana, some mantra by which benefit may be obtained as quickly as possible.
Can Shiva accept somebody as his disciple?
These things are spread about, he says — that you have made Shiva ji your guru, but for Shiva ji to make you his disciple, he can bind you in such and such ways. Why will he not accept, brother? You who are giving deeksha, calling somebody and saying give 51,000 rupees and we will give you deeksha — what is the guarantee of your deeksha? Where will this money-deeksha come from?
A caller said the charges have risen so high that an ordinary person cannot attend the shivirs or obtain the knowledge
One person's phone call had come earlier concerning the same figure. He said that his charges are going so high in the present time that an ordinary person cannot afford them at all — how are we to go to his shivirs, how are we to obtain knowledge? Charges for the obtaining of knowledge. And, the speaker adds, a person wants to leave a foreign country and come and settle in a pure land like Bharat, while that Maharaj ji has left here and settled down in America.
The shamshaan vidhis are not found written anywhere, and he asks that this not be related to YouTube
For example, those people who are in shamshaan practices — he says he is not speaking with regard to whatever is happening just now, and makes a request that people leave YouTube out of it and not relate it to YouTube, saying that this is not found written anywhere. There are very many such things, he says, which you will indeed find written, but which you may obtain from such texts and such places. Not everything is available on Google.
The manner of giving upadesh decides the fruit, and reciting mantras in shoes, coat and tie is wrong
One person is going very viral nowadays, he says, who wears shoes, coat and tie and recites mantras and tells about mantras. It is very wrong. However much knowledge you may obtain — if your manner of giving upadesh on all these subjects is wrong, then it will give the fruit in that same way.
What is the rule about sewn clothes in sadhana?
When you go into the field of sadhana, this thing is always said: do not do sadhana wearing sewn clothes. When you give upadesh in such clothes, then where is it written, how is it written, who said it, how did he say it — read it. Had you read, you would have known this thing and would never have given such wrong direction.
Is tantra as shown in television serials real?
Ardhanarishwar can be done, he answers one listener. In serials tantra, nagin, nagmani, all these things are shown like halwa, and it seems that way to everybody.
Should a Sai murti be kept for puja?
The Sai murti finishes the buddhi — that is the matter, and it is for this reason that she is refusing to do puja, he answers.
Why are people frightened of worshipping Baglamukhi and Bhairav at home?
Even after so much has been said, the speaker observes, people in today's time are frightened of performing the pujan of Bhagavati Baglamukhi and Bhagavan Bhairav at home. But everyone ought to understand what the real matter is: their pujan has had importance from the Vedic era. At the least we should certainly do this much of their puja — and five minutes should certainly be given to Surya Narayan.
What are apsaras, really?
Asked which kriyas and sadhanas are done before apsara sadhana, the speaker first says that, in the way listeners are understanding it, apsara sadhana does not happen at all. Apsaras are the very form of Jagadamba, he says; their origin is held to be at the time of the samudra manthan, by the grace of Nar and Narayan. So how could such an apsara be made siddh in this manner by an ordinary man?
Why is apsara siddhi not easy to obtain?
The grace of the Mahashaktis is needed first, the speaker says, if you are seeking the siddhi of an apsara. He says he does not want to name all those people on whose account these things came before people so easily, as though it were very easy — it will happen in a single night, this will happen, that will happen. It is not that much halwa, he says. It is not two-minute Maggi.
How long is the preparatory upasana before apsara sadhana?
All these beginning things will be done, and you will be made to do upasana for at least three years, five years, the speaker says. When you have completed all of that, then you will have the capability within you that nothing goes wrong with you. Your buddhi too will have become stable by then; you will not be dislodged, that is, you will not fall from your station, and vaicharik shuddhi alone will remain within you.
The tantra-tale expectation of an apsara appearing as a young woman and giving wealth is refused.
But if you are thinking of direct manifestation and all these things — that she will come in the form of a young woman, and what you have read in the tantra tales, that she will give wealth, will give property, will be a lover — then your thinking has already been corrupted by hearing those concocted tales, the speaker says. There is not that much capability. As for speaking, we too could say anything, since which of you is coming to see — but we cannot mislead you, he says; forgive us.
What are the misconceptions about Kuber ji?
The speaker says that after Bhairav ji, there are a great many misconceptions about Kuber ji too. His pujan happens only once in the year, and people do him a favour — yes Kuber Baba, Kubernath Baba, be gracious, give dhan-dhanya. The other three hundred and sixty-four days it must seem to Kuber ji himself that someone might take his name, but nobody does.
Does a mustard oil lamp attract prets?
Do not bring this doubt into your mind, he says — that when we light a mustard oil lamp, pret-pishach are drawn by it. These are fabricated things that are running nowadays. For protection it is always mustard that is used, mustard oil that is used.
Should yantras be drawn on the threshold?
In his view this thing is not fitting. If you have it made or make it, that is now your own personal subject, your shraddha — that if we make it, wealth comes, for attraction and so on. But there is a rule for it, a way of making it; that is difficult to describe now and he will do it once and show it. Even so, ordinarily it is better that you make a swastik, write Shubh Labh, write Riddhi Siddhi — that will do.
What is the totka the gamblers do with lamps?
A question had come, so he says he will discuss it. In Uttar Pradesh and Bihar villages, on Chhoti Diwali, the day of Chaturdashi especially, a lamp is kindled in the place where rubbish is thrown; people call it the ghoora-par ka Diwali. When a person takes out a lamp and keeps it in front of the house or anywhere, people who gamble steal the lamp that belongs to a rich man's house — and it is also so that rich people sit and guard their lamps so that no one steals them, because it is said that if that lamp is stolen, the Lakshmi of their house is stolen. Afterwards, if people take that lamp and gamble, they will be victorious.
A great deal of utara is left at such places, and the lamp carries it home
Save yourself from doing totkas of this kind, he says; there is great cleverness in it. What goes wrong is this: in the ghoora-par ki Diwali, whether Lakshmi ji came or did not come, somebody may have done an utara and set it down and gone away — and you carried off that very lamp. Whether the gambler will win or not is not known, but the whole alaay-balaay of that person's house will go along with you. Do not fall into this whirl, he says, and do not think that we did it last year and won, so let us do it this year too.
How is daridrata driven out of the house?
There are two or three ways of taking the daridrata out of one's house. In some places it is done on Chaturdashi itself; in some places it is done on the day of Pratipada — in which the soop is beaten and daridrata, alakshmi, is driven out of the house. In villages especially everyone does it; in the cities he does not know whether it still happens now. Along with all this a great many totkas are also done.
What is wrong with taking the daridrata lamp for gambling?
It turns out that the very lamp of daridrata is lit again — because on the ghoora-par ki Diwali an old lamp is burnt; a new lamp is never lit there, he says, remember that too. If that same lamp has been lit and set there, if the lamp of daridrata has been placed there, and you have brought it away to win at gambling — then what all it will make you win in life you will not be able to understand. Like the totka of bringing the ash at the time of Holika, by which people are ruined, and the stealing of lamps at Diwali, and bringing a lamp from beneath a peepal — do not do these bad works, brother.
Why do people fear installing Lakshmi-Ganesh at home?
Bring a shri vigraha, good and solid — the vigraha of Lakshmi Ganesh ji should not be hollow. These are never given visarjan and never given a farewell. What is done in this is chal pratishtha, not achal, so you need not be troubled about how pratishtha will happen at home. He says everything has been wrapped up into one: he would say that at home you are not to do Dhumavati sadhana or keep her vigraha, and that there are rules if you keep a Baglamukhi vigraha — but people have publicly explained even that as permitted, while people's nerve fails at having Lakshmi Ganesh ji consecrated. And to those who say the shastra of vastu says there should be no temple in the house, he says they should be beaten with a slipper.
What size vigraha, and is the standing-Lakshmi rule real?
Bring metal shri vigrahas into the house, solid and not hollow, according to your means — as small as looks right to you at minimum, and at the larger end a murti up to six inches. If you have a business establishment, there too the murti should be solid. As for the totka running that at a business establishment there should be a standing Lakshmi ji's photo or vigraha and at home a seated one, because customers come and go there while at home Lakshmi ji should sit — is there any logic to all these things, he asks. There is no logic.
Should someone be made a Guru so that a deity will possess them?
Do not make anyone a Guru in the pursuit of wealth, honour or fame. Make a Guru if you want to perform service and worship. Thinking that a Sawari will come — what are you then going to do with the Sawari?
Should the yam deep be kept in the safe afterwards?
Asked about the practice, reported with a pramana from a Laddu Gopal sevak, of keeping the lamp in the house safe after the yam deep has gone out, he says: that the yam deep is made of atta, that we accept — in the chitrapal too we do it this way; the methods of both are almost the same, this much he agrees to. But keeping that lamp in the house safe after it has gone quiet, this he is hearing for the first time. In all the regions he has lived in, all the sadhaks he has met, nowhere has anyone discussed it, told it, or has he heard it. In his own view this is not at all fitting.
What is wrong with the prediction astrologers?
All the prediction and kundali people, whatever is running — he says he says it straight and squarely: they are doing wrong. Those who again and again give the Gayatri, and all the mantras with Om, to an unentitled person and have them done, are ruining them. It is a separate matter that the mantra has its own capacity and keeps our honour, makes and mars our things — but somewhere or other they also cause harm. He says he speaks this from the direct experience of his own life.
No panch pallav means daridrata, and no purna patra means loss of ayu
On the kalash they have even said, he reports, that you should keep a standing kalash and there is no need of leaves — at which he said, stop it. If panch pallav is never kept upon a kalash, if leaves are not kept, then it becomes an indicator of daridrata; daridrata comes. At least a pan leaf should certainly be kept. If we do not keep a purna patra, then there is destruction of ayu. And he adds that misguidance carries its own weight: if punya is to come to us from your doing deep daan, then if we tell you a wrong thing we will be a sharer in the paap too — that dosha will certainly attach to us.
When may a standing coconut be kept without a purna patra?
If the pujan of Chandika is happening, if the pujan of Prachanda Chandika is happening, or if Trinetra is your kuldevi and you know it a hundred per cent — only then is a standing kalash without a purna patra to be kept, he says. Otherwise all this arranging of the kalash from one's own mind and will — keep a standing kalash, keep a standing coconut without a purna patra — leads toward destruction. There comes loss to the vansh; further, it happens in the kul that people's marriages do not even take place, and the bones of the body begin to wear. These are its ill effects.
Should dhoop of pigeon droppings be given in the house?
Told of an astrologer who tells a sister to give dhoop of pigeon droppings in the house, and that she gives it with guggul and camphor, he says to Anil ji, without offence: you do so much sadhana-puja, and it is this pigeon dropping that is doing the work of smearing over that sadhana-puja. If tantra is being done, then in a household he explains clearly: this kind of vishtha tantra is used for a house that is empty of human beings — where people have left for two, four or five years, where there is no dhoop-deep even once a year, where the house is closed even at Diwali and Holi, so that when they come again, in that empty house the presence of pret-pishach has formed. To empty such places this is used, and sukar vishtha, mushak vishtha and bidal vishtha are used. Not in a house where the householder is already living and the devi-devatas are already present.
Lal Kitab astrologers ruin whole lives, and the fault lies with the adviser
These Lal Kitab astrologers and astrologers like them ruin somebody's whole life, he says — they will have a standing coconut kept, they will have this and that done, they will give the Gayatri, they will do anything at all. And then they are to tell others: babu, you do it wrongly, or you are not explaining it this way. Whom will you go and blame, he asks. If your shraddha is attached through us, through Grihastha Tantra, then you will accept what is told here; their shraddha is attached there. Now this is that person's fault — he should not tell wrong things.
Should ants at home be fed sugar, and can a wild rat be kept?
Mishri and sugar and all this are not to be given to ants in the house, he says — this is given away from the house. If ants come out in great numbers in the house, then atta is put there and they eat and go away; that is all it is. But if you give them sweet now, they will hardly go away. Asked about keeping a wild rat in the house, he asks in what place they have heard of rearing a rat — has anyone heard anywhere that a rat was reared, leaving aside our pauranik villains, leaving aside the rakshasas? For rearing we have heard of gau palan; you must have heard and read of the rearing of buffaloes, of mahish, the rearing of mahishi. These are somehow the creatures that come to our use, on account of which the whole society stands. The swan is not reared; it is nourished, outside the door of the house. But of rearing a rat he has not heard anywhere.
Must Bhagavati Tara be worshipped only by Vamachara?
It is not necessary that you perform the pujan of Bhagavati only by the Vamachara vidhi. What some people say wholly — that you cannot perform her pujan at home — that thing is right; but it cannot be said that her pujan will take place only and only by the Vamachara vidhi. To brush it aside altogether, that no, her pujan cannot happen at all by the Dakshinachara vidhi, is wrong to say.
Pressed strictly, the rule would bar Chhinnamastika, Tara, Tripur Bhairavi and Dhumavati — and Baglamukhi too sits upon a shavasan; no one could then worship at home.
To a place its holders do not intend. On that reckoning, Bhagavati Chhinnamastika, Bhagavati Tara, Bhagavati Tripur Bhairavi, Bhagavati Dhumavati — and go a little further and, although you may say freely that Bhagavati Baglamukhi is in some kula, you should know that Bhagavati Baglamukhi too sits upon a shavasan. So how is anyone to perform pujan at home?
They will not tell you which panth initiated them or which sadhanas they did — only that they do it, so you should too.
From which panth and sampradaya they stand initiated, and which sadhanas they performed — they will hardly tell you everything. They will only say that we do it, so you do it too, nothing happens, these people lie. And then difficulty follows. Where a thing is to be forbidden, people do not forbid it; where it is not to be forbidden, they forbid that thing.
Batuk Bhairav sadhana as the third sadhana of a new sadhak
The speaker says that once the guru and Ganpati sadhanas are complete, the third sadhana is Bhairava's. Bhairav has many forms — Batuk Bhairava, Kaal Bhairava, Bhoot Bhairav, Mahabhairav, Shamshan Bhairav, Mahakal Bhairav and the Bhairavs of every Shakti Peeth — but the one a new sadhak must do is the Batuk Bhairav sadhana, for the security and completeness of his sadhana. Before taking it up, he says, one must first clear the fear that worshipping Bhairav brings bhoot-Preta; how much and how to do it is covered in separate videos, which he does not repeat here.
What if one is afraid to offer the lemon bali?
The speaker refers listeners to the previous day's afternoon live, which he says was made for exactly this fear that cutting a lemon might mean one's own throat is cut. If after hearing it the blood still does not boil and you feel a lemon bali should still not be offered, then leave it — do not do this work.
A caution before the Aghor swaroop is described — the form most misunderstood and most misused
Because, he says, this is the most prominent swaroop, and everyone's attraction towards it stays heightened. Many kinds of misconception exist about this swaroop, and people also make wrong use and misuse of it, and use it in an unauthorised manner — which, he says, should not be done.
How often must Bhairav's vidhi-vidhan be performed?
The speaker says their vidhi-vidhan should certainly be done on every Ashtami, in the manner in which we do Bhagavati's puja daily. If you do not perform Bhairav's puja, then there is no one in the house to restrain and to protect. For the obtaining of protection, Bhairav ji's puja is necessary.
Is the union described among the devatas the same as maithuni srishti?
No. The speaker says plainly that whatever one reads of the divine devatas concerning love for one another is sanketik — symbolic — and their srishti is not a maithuni srishti. Maithuni srishti is being brought into being only now, and it is for the sake of human beings. This, he says, is why it is told to hear, read and know these things in the presence of a guru; Bhagavati explains it very well in the Parvati Gita, and those deluded by maya level accusations against the devatas because they do not understand it.
Why is Shakti necessary — what use is the Devi?
To those who say what use is the Devi and what use are the sannyasis, the speaker points at this very form: here Bhagwan Shiva is Ardhanarishwar in person, and without him, without Shakti, can anything run at all. In the body, blood comes about because of the mother and the bones because of the father, he says; so if there be no mother, then what use is the Devi — how will it run?
Does burning a til oil lamp for a long time make you ill?
Asked whether it is true that burning a til oil lamp for a long time makes you fall ill, the speaker says he has neither heard nor read such a thing anywhere so far, and knows of no shastric basis for it. If it is so, it is not in his knowledge and he would have to find out; but it ought not to be so. Why would one fall ill from til oil? Only if there were impurity could one fall ill.
Similar marketing claims are made about mustard oil and lal bat oil, with no source behind them.
The speaker says a comment had come some days earlier that burning a mustard oil lamp makes the body ache, and that god knows where all this is coming from. Some days before that, people were saying, in order to advertise lal bat oil, that one should burn nothing else — while people may not even know when and where lal bat oil is needed. For marketing, he says, they will say anything.
May two cloves be offered daily to Ma Kali?
You may absolutely offer it; there is no difficulty. The question comes from a claim that a daily clove-and-camphor offering to Kali ji falls in the category of Tamasic worship — a claim he rejects sharply.
Why did Sai Baba come to be so widely worshipped?
Because of the way it was advertised. The speaker recalls the pamphlets circulated ten or twelve years ago — give this to ten people, and if you did not, something bad happened to that person — and says the Vaibhav Lakshmi vrat katha and the Santoshi Mata vrat were circulated in exactly the same way.
Does a mala breaking near the end of a sadhana mean the Devi is displeased?
It cannot be taken so. When you do a great deal of japa it sometimes happens that the thread has grown weak and breaks. Take it as a Deva-yoga and surrender it. It is not that Bhagavati is displeased. If the mala begins breaking again and again, that is a matter of difficulty.
Are the Ganesh of the Vedas and the Ganesh we worship different?
The objection is not to the claim but to the manner: that the deities are not respected and are spoken of however one likes. Even granting the claim — fine, they are different — subjects connected with Sanatan must be spoken of with manner, with the honorifics kept.
Should Ganpati be immersed from the home?
Absolutely not proper, the speaker says. His objection is to what the videos show: an image consecrated and worshipped for ten days being thrown about, climbed on, broken anyhow, with no respect at all — while the ashes of your own father and grandfather are treated with respect and carried to the Ganga.
Can the eighty-four Khata be learnt from videos?
Information can be given, but if you want to learn these Vidyas in practice, contact a practitioner of that kind and learn face to face. Do not learn the eighty-four Khata Vidya by watching YouTube. People cannot even manage it — at the start they begin playing with the little that comes, and a great deal happens in that alone.
Does Bel in a dream mean a Brahmarakshas?
No — the speaker rejects the reading outright. Bel is Shriphal, the very form of Bhagavati Lakshmi; Shiva and all the deities are by the Bel tree; we offered Bel through the whole of Shravan. Seeing Bel in a dream is very auspicious, and like the lotus it is a symbol of Lakshmi.
Should every householder perform Apsara and Kamadev sadhana?
The speaker rejects the claim that Bhagavan Ram performed an Apsara sadhana and that every householder should worship beauty and Kamadev. Where would we find the time, he asks — and instead of Kamadev's sadhana, do the sadhana of Kama-dahan, of Bhagavan Shiva.
What should be done where confidence has collapsed?
Perform an eleven-day Anushthan of the Kavach properly, by the full prescribed procedure.
Can a family have no kul Bhairav at all?
No. The speaker says people fall into confusion over whether kul Bhairav exist only where Bhagavati is worshipped in the house as the kula shakti, and that it is a very great delusion to hold that kul Bhairav may not exist at all. It is simply not possible.
Does the gemstone of a mala offered to a deity affect the worshipper's horoscope?
The speaker says that if you get caught up with so-called very great jyotishis, then when they run out of topics they put out things of this kind — that if you have offered a coral mala on the murti at home and your lagna is Makar, then Shani will be displeased with you because you have offered the mala of Mangal. Brother, he says, we have not worn it; we have made Maai wear it. Shani and Mangal can do nothing to Maai — Shani Dev used to run about fleeing, he flees from Maai. That they gave him that adhikar is a separate matter. But it is not so: offer to Bhagavati whatever you wish; it is not that you have to wear everything yourself.
Without conserved tej there is no urdhva gati, so brahmacharya cannot be held unnecessary.
The speaker says there is no benefit in saying it in the sankalpa — what will you say, that we shall eat everything including garlic and onion but shall do your puja? According to him that is not right. He says that nowadays on very many channels the so-called great people say all this, and that according to them even the observance of brahmacharya is not necessary — but when the tej is not conserved at all, where will urdhva gati come from, and then what is the need of mantra japa at all? Live like that, then, he says; why put a stain on it?
Should one show one's kundali to everybody?
The speaker agrees entirely that a kundali should not be shown to everyone, and says that from this Brihaspati Dev are displeased first of all. He describes what he sees on Facebook: someone writes that if Brihaspati Dev is in the lagna your life will pass like a deva's and you will be learned, or that if Rahu is in the lagna you will earn a great deal in the share market — and then people put their own kundali down below and ask, look, Rahu is in my third house, what shall I earn.
Fabricated darshan stories told for views are stunts he refuses to perform.
The speaker says that if he had to increase views, if he had to do it that way, if all this stunt-work had to be done, then he would say that Kalika Yogini appeared in person in the daytime and came before him and said, take the khappar, you are feeding me nuts, cashews and raisins, now you eat, both of us eat and we feed you too. People will put out such videos, he says.
Is a sabudana dish made with ten spices really a fast?
This sabudana that people eat, made into pakodis, and the various dishes and chutneys with ten kinds of spice put into them — then brother, he says, do not keep the vrat at all. Do not do this pakhand. In the name of bhaav, he says, people have created havoc.
Getting Kanha ji admitted to a school to be taught the alphabet is tampering done in the name of bhaav.
He says he saw a video on Facebook in which a woman had got Kanha ji admitted to a school; he is being taught A B C D and is being sent to school. In the name of bhaav, he says, you may tamper with anything and paper over anything.
Bhagavan says Vedoham, I am the Veda; the akshara itself is Brahma, and that Brahma is being taught A B C D.
A commenter named Yogesh, he says, made a very good comment: that Bhagavan says Vedoham — I myself am the Veda; the akshara itself is Brahma, that very one is Brahma. And him you are teaching A B C D, and spending money on it.
Is it right to carry one's deity about in a dolchi while travelling?
One subject he has always spoken of is this business of taking one's devi-devatas about in a dolchi. Our body, and the travel we make, can never be of the level of purity that such a thing would require — people carry Kanha ji, or whichever form of their aradhya, from place to place and bathe him there. This, he says, should never be done in this manner.
Why is travelling with a deity treated as an offence?
When these aparadhs attach, he says, there will be much difficulty. In the train, bus or aeroplane in which you travel, in the place where you set them, there is no knowing who has brought a chicken into it, who has brought fish, who is bringing meat and such; of what level anyone's body is, what wrongdoing someone may be coming from whose body will touch that seat, who has sat there.
Unseemliness done in the name of bhaav becomes an unforgivable offence against the devatas.
You can never keep such impurity, he says. This unseemliness you are doing in the name of bhaav is an offence against the devatas, and it becomes unforgivable; then people suffer it and say, we were such dedicated sadhaks, such dedicated devotees, that we wandered with Bhagavan in a dolchi — and still harm came to us.
What if a guru dismisses all sadhana as false out of dvesha?
If, after that, the guru says out of dvesha that all is false, all is pakhand, all worthless, that nothing is true, that these people are simply putting on a show — then, he says, only this can be said: balad krishna mohaya, that Bhagavati has seized them by force and cast them into moha. They may be great tapasvis, great tantra sadhaks, knowing divine sadhanas, but all of that itself is why Jagadamba has cast them into such delusion that it seems to them everyone but themselves is false and a pakhandi.
Is a wife or lover the Devi's direct form, as the Kaul marga claims?
He gives as an example the nautanki running among sadhaks of the Kaul marga who bring up repeatedly that whether in Navratri or at any other time, if you have a wife or a lover then she is the Devi's own direct form; so if she says she wants the pleasure of the bed at that time, you should give it, since the Devi is saying it. What lowness could be greater than this, he asks. A person committing such wrongdoing, doing sadhana in Navratri with such a base mentality, whether by night or by day — if he is not punished, what else will he get?
Why is the subject of tantra not found entirely in books?
There is one thing he always observes: those who are entirely systematic bookish tantriks, who go by the very letters of the book. What has been said of shruti and smriti — the subject of tantra, the agam-ukta subject, is a subject of shruti and smriti, of hearing and giving in one's own parampara. The written came later. There are thousands of things not in writing, and even those in writing are preserved in one's own parampara.
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 follows from doing path in the rajaswala state?
Whichever saint, siddha or mahatma may be saying this, he says, it makes no difference to him how your destruction comes about. When you do path while rajaswala, there will be affliction to all the pitrs, affliction to the lok-dev shaktis; being yourself of the nature of agni, and there being also shaktis of the nature of vayu and of the jal tattva, the affliction caused to all of them by that touch attaches as a dosha — and that dosha you have to bear, your descendants have to bear, your sons and grandsons have to bear. Then, he says, these very sufferers begin to shout in comments that they have committed no offence at all, so why are they suffering.
Stopping all puja in the house while a woman is rajaswala is the opposite extreme.
In just the same way, he says, there are people who have made up an altogether different state for the rajaswala: that if you are rajaswala, there will be no puja in your house at all. Either stay on this side or on that, and do not stay with the root subject. One mother or one sister of that house has become rajaswala — one person, one woman. Her husband has not become rajaswala; why should he give up pujan and path, and the whole family shut down all worship as though sutak had attached?
What is the Kamakhya tantra kshetra actually?
Among the subjects connected with tantra in the Agam rahasyas of Sanatan culture, the speaker says, Kamakhya tantra holds a very chief place, and a great many misconceptions about it are spread through society. He will put before listeners what the truth is, how the secret matters of the tantra kshetra are circulated through such misconceptions, and how, on account of them, new tantra sadhaks and sadhikas entering this field are milked and exploited.
What are the real sadhaks of Kamakhya like?
He says he will put openly before everyone what the reality is, why Kamakhya tantra is so widely current in popular talk and what its actual outline is, what the real sadhaks of Kamakhya are like, and what the reality is of the sadhaks people read and hear about on Facebook and YouTube.
Nothing has stayed secret in the age of YouTube, and what comes out is half-truth mixed with delusion
Because of YouTube, the speaker says, nothing has remained secret any more; and what is being revealed is half-truth — somewhere half the truth, and some things of delusion, which are spread in society so that people are put into confusion by half information and are exploited by it.
Guhya matters must be made manifest in the right way; what a man does after hearing the truth lies beyond the speaker's hands
When matters are no longer staying secret at all, he says, it is necessary that the guhya things standing before people be made manifest in the right way, so that people learn what the truth is and come out of delusion. And if, even after knowing the truth, someone wishes to have his own destruction brought about, that is Bhagavati's will and his own prarabdha — what can he or you do in it. He will discuss what is true.
Silence and unbounded licence are both fatal — knowledge given with no maryada left is as harmful as knowledge withheld
When it is given, the speaker says, it is not given with such openness that no maryada remains at all — both things are extremely harmful in their own place. When licence and freedom are given, so much freedom is given and things are represented to you in such a way that you stray from your own path.
What is at the Kamakhya sthan itself, and who is forbidden to see it?
In the swaroop we all see there stands a mahashila, kept covered and wrapped about with red cloth, whose darshan and pujan is forbidden — to those, the speaker says, whose marriage has not taken place. There are a great many misconceptions on this point too. The reason, he says, is plain: people today are ready in a moment to go and do sadhana in a shamshan, drawn by the word Aghor heard on YouTube channels, thinking that great powers will be got there.
What is wrong with saying "Mahadev said the shamshan is the purest place"?
People say the shamshan is the purest place, that Mahadev said so, the speaker notes — where did he say it? He said it in a serial, he said it here. In what context he said it, there is no need felt to know. And in the same way, when people who do not know these things go into the Kamrup kshetra, difficulty follows.
What is the folk misconception about the women of Kamrup Kamakhya?
All of you will have heard, the speaker says, that the women of Kamrup Kamakhya are great sorceresses, that they turn human beings into pigeons, sheep and goats and keep them so, and that whoever goes there cannot come back. This is a folk misconception. The reason it was somewhere spread in society, he says, was precisely so that not every person should reach that tantra peeth.
Seven or eight messages from women prompted the subject, with a request that those under eighteen not listen
He says he had forgotten a request at the start: if you are not an adult, if your age is under eighteen years, and if you have no interest in these subjects, do not listen. He is clarifying the subject only to remove misconceptions, because at the present time he holds at least seven or eight messages from women who are saying quite different sorts of things connected with Kamakhya tantra, or who are in contact with some person telling them things of that kind.
Is what people have heard about Panchamakara wrong?
Panchamakara is entirely correct in its own place, the speaker says. He will not discuss the five at much length, but whatever all of you have heard about them is not wrong — it is correct. What is going wrong is the use being made of it. Now consider, he adds, how many misconceptions are spread around Panchamakara among those who are proceeding with veer bhav or who say they will sit down holding just this state.
If madira and maithun gave siddhi, what would follow?
If it were so that smoking ganja gave siddhi and drinking madira gave siddhi, the speaker says, then all those standing in queues outside the English liquor shops and the country liquor shops would have obtained siddhi. In exactly the same way, if maithun — which is spoken of in Panchamakara — were the greatest giver of siddhi, then every householder, and all those living in live-in relationships, would have become siddhas.
What do the new self-styled tantriks tell people?
In this same sequence come the newly minted young men who become tantriks, the speaker says, using a crude epithet for them. They will tell anyone at all that there is Bhairavi tattva within you, so become a Bhairavi; that one Bhairav can keep more than one Bhairavi, that he can do this and that. He says repeatedly that this thing never happens in that manner, and that the words Bhairav and Bhairavi have in today's time been made disreputable.
What were the tantriks of the popular tantra stories actually stuck at?
For information, the speaker says, all of these had remained stuck in the beginning sadhanas of veer bhav. He calls it a replica — making a duplicate of some real thing in its own fashion and proceeding with that. Just as Bhagwan Shri Krishna had a mimic, Paundraka, who used to call himself Vasudeva Krishna and always delivered the line that the Sudarshan chakra is mine.
What about matsya and mudra in the Panchamakara?
Taking matsya: if that were it, the speaker says, then every Bengali would be siddha — the people of Bengal cannot do without maachh-bhaat and eat only fish; if eating fish did it, all would be siddha, and fishermen would be the greatest siddhas. As for mudra, some told of the mudras and some said it meant money — so that the moneyed become siddha, and those who have knowledge of the mudras become siddha, all of them become siddha. These, he says, are the misconceptions spread; it is not like this.
Are the popular tantra life-stories and autobiographies the sadhana of Kamakhya, or of kshudra shaktis?
The second thing is the misconceptions spread about the body, about Bhairav and Bhairavi, about energy, the speaker says — the currently popular tantra tales, the tantra autobiographies great sadhaks write, so many books, from reading which people now make up stories as well. He states plainly that that is the sadhana of kshudra shaktis, not the sadhana of Kamakhya: the sadhana of kshudra shaktis proceeds in that manner, shamshanik shaktis whose tattva is somewhere mixed in under the swaroop of Kali and Kamakhya, which is also a kind of tantra process.
What happens to a person on whom such a shakti is established?
Within her there will then be a very great surge of kamanas, the speaker says. Whatever her age — whether a girl of eighteen or twenty, or of twenty-five or thirty, or of forty or forty-five — such kriyas will happen within her that she will feel herself to be only sixteen years old, and will remain kaam-peedit at all times. In just the same way the prayoga is done upon men; and this, he says, we think has become high-grade tantra.
Can sadhana succeed without remaining a brahmachari, as the new manmukhi panths claim?
One who does not properly know the chakra pujan can say anything at all, the speaker says. Nowadays a manmukhi vidhan is running, in which anything can go. Just as the Vaidik vidhan has its own importance, so the Kaul and the Shakta have their own; you may tamper with it and make up anything of your own. A new parampara is being formed nowadays — mukta panth, this panth, that panth — and in it people are even saying that you may do sadhana and puja without remaining a brahmachari and your gati will still occur. A person should never tamper with it, he says.
What if someone tells me I have Kamakhya tattva or Bhairavi tattva within me?
Brother, plainly and at one stroke, that is wrong, the speaker says. Things of this kind happen in every person's body: every person becomes intoxicated by the effect of a mantra, every person becomes uncontrolled. The more japa one does, the more the effect of that mantra falls differently on every body; and in the state of non-control it will also feel as though someone's sawari is coming. It may indeed come, or it may not — from the effect of mantra japa it may be momentary or it may be considerable.
What should a sadhak do if someone calls them Bhairav or Bhairavi in order to draw them in?
Therefore, whether a woman or a man, if during the sadhana period anybody tries to attract you by calling you Bhairavi or Bhairav, tries to milk your money or your body, or says that no, within you there is Kamakhya tattva and you should perform such-and-such chakra pujan — then, the speaker says, this thing is wrong at one stroke. Things of this kind do not happen so, nor are they done so. The test for performing this kind of pujan is a very tightly drawn one; those things are very powerful, and they do not happen while walking along a road.
Is the Ambubachi cloth being sold outside genuine?
Its importance is great, the speaker says, but you will have to see whether the cloth you are getting is truly the right thing. All of you should know that the cloth of the yoni mandal is never given, outside the Kamrup peeth, to persons who are not initiated — whoever may be giving it online or from anywhere. If they are initiated persons in some shakti mandal peeth, then they will certainly have that thing; otherwise, everyone guards this thing of theirs.
Why is pashu bali given at Rajrappa?
There is a reason for giving bali, the speaker says.
How should Hanuman ji's seva be done so that no fault attaches?
He says a video on Hanuman ji's seva is being provided. The one thing everybody fears is fault; everyone goes to brahmacharya — that a man or a woman should have no fault in the way they look at the opposite sex. Only by keeping self-restraint can any sadhana be done. It is not at all the case, he says, that if Hanuman ji is to be worshipped then a full brahmacharya vrat must be kept, while when Bhagavati Kamakhya is worshipped there is a complete open licence because it is the Kamakhya swaroop being worshipped and you may look at anyone in whatever way you like. That is a very great misconception. The rule is the same in all — brahmacharya has to be observed.
What gati is possible for someone bound into siddhis, like the baba who gave his own wife the place of Kamakhya?
Told of a darbar by the name of Kauri Sarkar, where a baba gave his own former wife the place of Kamakhya, the speaker says that the questioner has thus told everyone how the game runs. What gati will there be, he asks — what gati can a human being have? How much capacity can you and I have? However great a sadhak you become in your life, you may do a crore of japa, two crore, ten crore, a hundred crore. If that much japa is done then there will be liberation; and if it is bound into contemptible siddhis of this kind, then their gati is never going to happen.
Is the shakti of a Kritya greater than Mata Durga and the ten Mahavidyas?
In the field of tantra, the speaker says, as much marketisation as has been done by these people has not been done by anyone else at the present time. As for the shakti of a Kritya: a Kritya is not some separate thing. As he has said before, a Kritya is every shakti's own distinct kindred power; a Kritya is not a separate devi. Bhagavati Baglamukhi has herself been called Mahakritya; Pratyangira has herself been called Mahakritya; and Bhagavati Baglamukhi and Bhagavati Chhinnamastika have been called the Kritya shakti of Bhagwan Shiva.
What should one pray for when the times are bad?
Better than suicide, the speaker says, is that while living one should undergo it and make the effort that the prarabdha be cut and also enjoyed through. When times run badly, one should pray to Bhagwan: you have given a bad time, so give also the capacity to undergo it. And one should not get caught up in any miracle, he repeats. His aim, he says, is not to have siddhi accomplished in a single day.
Why is a rajaswala woman forbidden puja?
Some very great YouTubers have told on their channels, the speaker says, that if during Navratri a woman is doing sadhana and becomes rajaswala in the middle of the Navratri, then she may do the sadhana and no dosha attaches — that in earlier times people did this because there was the effect of impurity, whereas now there are many devices by which you can remain pure. This is entirely wrong, he says: no person can be a greater wicked and sinning one than those who tell such contemptible things by violating the maryadas of shastra. Maryada should never be violated.
Is a rajaswala woman worshipped as the swaroop of Kamakhya in tantra?
People say that in the sequence of tantra a rajaswala woman has been held to be the swaroop of Kamakhya and her puja has been done, the speaker notes. Brother, its maryada is different, he answers — that pujan happens in a peeth. And in a peeth, in the karma pujan and the chakra pujan that take place, keep in mind that in every chakra pujan and in every saubhagya archan the entry of a rajaswala woman is forbidden. It is only in the Kamrup kshetra and in pujans of that kind — and not in every pujan even of Kamakhya.
If an event occurred merely by a baba's saying it, nothing would be left to one's own faith and effort
He will say only this much, the speaker tells the questioner: that if some event were to occur merely by a baba's saying it, then what indeed is left. If you wish to become an IAS, then have faith in yourself, and take hold only of those in whom you have the greatest trust and faith. Whatever seva-puja you can do within a limit, according to your strength and capacity, take hold of it regularly — for instance, if you worship Shiva ji, then you may do japa of Shiva ji's satnam and his Ishan mantra, pranav-rahit, and may recite his kavach. And while doing all this, make preparation for your ishta, and leave the rest to them.
Was tantra ever done upon the Pandavas?
Asked by a listener who says tantra was not done upon the Pandavas, he answers: who said that tantra was not done upon the Pandavas? The very first among those who did tantra upon the Pandavas was Mama Shakuni. He was the greatest of all doers of tantra-mantra. And they say it had no effect.
Should a display of siddhi be demanded?
Those who have capacity, intellect and discernment in their minds — you will not be able to spoil anything of theirs. If someone displays a siddhi in order to mock, what mockery will be made of them, he asks. You have so much siddhi, so much capacity — then go and blow up Pakistan. Where is it? We will apply your siddhi, we will do this, we will do that.
Does Kali mount the body of a person?
A listener says the savari of Maa Kali comes upon his wife and she cures people, but that Maa is not becoming manifest. How will she become manifest, he asks — have you the capacity to make Kali manifest? And what proof is there that Kali ji is coming upon your wife? If Kali ji is coming, then she is curing people — what sort of thing is that? Why is she curing them; why is she interfering in someone's prarabdha, upon somebody's body? A gaddi has a rule and a maryada. Kali ji, he says, never comes upon anybody's body — that is the first thing; the body is made of the five elements. Her yoginis come, and they have a limit; they come for the welfare and protection of the family.
Where a savari is made to come and people are gathered at a gaddi, a deception is going on and the work bears no fruit.
If someone begins to have a savari come upon them, and begins of their own accord to call people or people begin to come, and you do all this for them, then it will not bear fruit hereafter. He says he is speaking from experience, that the listener will not like it now and will find his words bitter and may abuse him; and that the woman upon whom the mata comes, if she hears it, will make a still greater commotion at what was said about her. But this, he says, is the truth. Then a deception is going on here — that is what we will tell you straight; the rest is your wish.
Does a clove bursting while it burns mean something?
No. It is an entirely ordinary thing and no auspicious or inauspicious sign should be read into it. The one exception the speaker allows: if there is a particular illness or bodily distress at the time, the clove that flew out may be eaten, taking it as grace.
Can the rules be relaxed a little in the middle of a long Anushthan?
No. Anyone who tells you that the Kali Yuga excuses mental lapses, or that you may keep contact with your wedded wife once or twice midway without incurring fault, is — in the speaker's words — becoming the cause of your complete ruin. It never works that way.
What happens when the timings of Sandhya are adjusted for convenience?
Then do not make any particular wish for fruit. The rule is to rise before sunrise, with the morning Sandhya done while stars are still visible, and to begin the evening one at the Godhuli hour. Push these back for cold or for electric light and you have compromised in every place.
Why do people abuse those who insist on the rules?
Because a rule is an obstacle to convenience. The speaker says that wherever discipline, rule or Maryada is spoken of, the speaker is buried in abuse — and that this happens not only to him. He has seen good practitioners giving sound suggestions in Facebook groups covered in the same abuse.
What people want instead is Deeksha over the phone and Siddhi immediately after — or, failing that, someone else's Siddhi transferred to them.
Deeksha today, over the phone, and Siddhi immediately after — and when nothing happens, the request that the Siddhi simply be transferred. The speaker's answer is to pick up your own past: five or ten years have gone in wanting everything at once, and not a straw will have moved.
Should hair and beard be cut during a forty-day sadhana?
The Kshaur Karma should be done two days before the sadhana begins, and again two days after the Samarpan — not in between. When doing it again, avoid a special tithi: not Ekadashi, not an eclipse, not a Sankranti; the weekday does not matter.
Why should someone else's opinion not be allowed to end years of practice?
Because it is your property. The energy and the Punya-bal gathered over two, four, five years of austerity is spiritual wealth — and on the word of someone with no stake at all in your Punya, you pour the whole of it down a drain. The speaker says this mistake should never be made.
Is a possessing power driven out by beating the person with a slipper?
The speaker says no. He recounts a well-known television figure boasting that he raised his slipper at a woman claiming to be Kali and that the possession left. Beating exists as a prescribed procedure with its own rule and method, but the speaker holds it is not something to be said in public in this form.
Why do those who really have Siddhi not display it?
Because of the censure and ridicule waiting everywhere. Even where someone has demonstrably awakened something, his opponents do not accept it as Siddhi; and respected saints dismiss miracles altogether. The speaker's objection: their own forebears ground their bodies down fasting and reciting, and that Siddhi and Punya is what is being enjoyed now.
What does it mean to be principled rather than person-led?
That you follow a principle and a Shastra proof, not a person. Running blindly after someone because of their popularity, unable to tell the true from the false, will leave you nowhere. Oppose things, change within yourself, and try to walk the right path — but oppose in a proper manner.
What responsibility comes with influence?
That society will follow what it sees in you. The speaker says that if your conduct, discrimination and way of living in society benefit Sanatan, then your austerity bearing fruit is right. Influence given wrongly comes back on you, corrupts your own intellect, and does not last long.
Why is it that certain teachers are followed and others are not?
Because they grant permission. The speaker asks why nobody follows Trailanga Swami, Devraha Baba or Tulsi Baba — because their hard Upasana, their Yoga practice, their hard Bhakti cannot be matched. What is followed instead is whoever says eat on Ekadashi, no Brahmacharya is needed, no mala is needed.
Did Arjuna found a sect after receiving the Gita?
No. The speaker's argument: Krishna gave Arjuna the Gita at Kurukshetra, had him perform Anushthans, gave him Siddhi and victory — and Arjuna did not then declare a faith of his own and tell people to follow him because he was God's companion. That, he says, is the difference to grasp.
Why can a fixed hour be kept for a web series but not for japa?
The speaker's point is that the capacity exists and is spent elsewhere. You can sit at one fixed time for forty or a hundred days for episodes and reality shows — companies gave leave for a series finale — but for the self-elevation you were born for, sitting for forty mala or even four is beyond you.
What does it mean if a mantra is forgotten in the middle of japa?
Nothing. It is an ordinary thing and not a subject to think about. If the mantra is long we forget a little; even reciters of Vedic mantras forget, and it happens often. There is no need to be troubled by it — nor by the clove and camphor falling from the hand.
A scholar's grandson showed the incense anticlockwise at Dakshineswar: three generations' loss from an alternative taken as the norm.
A young man from a wealthy Brahmin family, whose grandfather had been a great scholar, showed the incense to the Devi anticlockwise at the Dakshineswar Kali temple. The Bengali priest shouted at him. The speaker's point is that the loss ran down three generations from an alternative taken as the norm.
Is smoking ganja justified by calling it Bholenath's Prasad?
The speaker allows the Yogi's case and refuses yours. If a Yogi smokes and is genuinely doing Yoga sadhana, fine — he is tapping his body, you do not know which herbs he adds, and his is Vamachara sadhana. Yours is not. You are making it a means for your own appetites and calling it Prasad.
A realist, principled position will never agree with an invented one — what is true is true.
They will not agree, he says. Anyone who is a realist and principled will not agree with them. What is true is true; if things are run in an invented manner, that is another matter.
What is the biggest error people make with a permitted alternative?
Bringing it into the main current. The speaker calls this the greatest irony among Hindus. The alternative given for a difficult time — washing only the toe where there is no water, or only Abhishek, Naivedya and Aarti where full worship is impossible — becomes the whole of the practice.
What does the ego of worship do to a person?
It ends learning. There is such a thing as pride in one's own service and worship — I am a devotee, I do a hundred mala of japa a day — and once that pride rises to the head, the possibility of learning anything further is finished. The speaker calls this ego so bad that it leaves a person nowhere.
Misconception: pitru dosha attaches easily and overnight
The speaker says that when trouble mounts and a person consults a capable astrologer or tantrik, they are told Pitru Dosha is present, or that the chart carries a grahan yoga, a pitru dosha yoga in the ninth or second house, or a nag dosha in the fifth. Because anyone now says this, people have turned it into a joke and ask whether it is really so cheap. He agrees that it is not: pitru dosha is not easy to catch and never attaches overnight, done today and caught tomorrow.
How do critics use philosophy to deny tantric practice?
The speaker says that at present, whenever anyone wishes to refute a doctrine or a shakti, they brandish philosophical principle and thereby negate the operative side outright. Such people then demand that if the siddhi exists, it be demonstrated in front of them.
A whole video claims there is no shakti called Anagha Lakshmi and no post called Shankaracharya
The speaker says one gentleman has put out a whole video claiming that there is no shakti called Anagha Lakshmi, that there is no post called Shankaracharya, and that nobody has the right to be addressed as Shankaracharya.
The tantra marg as the Kalikaal alternative to vedic sandhya
The speaker says that for those with no time, the people who walk the vedic, vaidha path are few in today's age anyway; it is not possible in Kalikaal, and Bhagavan himself has said vedic karma will not succeed quickly in Kalikaal. For this reason the tantra marg was made as the alternative. People think tantra means ghosts, jadu-tona, cutting throats and killing by tantra, and that is where their mind is stuck. The tantrokta path is the Agama path: through the pauranik and tantrik paths one can do a tantrik or pauranik Sandhya, and the turiya sandhya is also prescribed there.
Why is it wrong to explain the Dasha Mahavidyas as body channels?
The speaker says a widely viral video explained the fifty-two or fifty-six kalvas as the different knots and nadis of the body. That, he says, is a philosophical principle, not the operative side. To seize on it and insist that no such things exist and they are merely names given to our nadis is, in his words, foolishness beyond limit.
Can dried tulsi be used for deepdaan and havan?
Asked by a close associate whether the method many people give for deepdaan using dried tulsi is proper, that same gentleman answered flatly that it is a foolish act and should not be done. The speaker replies that those who made videos on using dried tulsi as havan samidha or for deepdaan gave their reference from the Skanda Purana and the like, and that the reference could at least be looked at.
What was the controversy about a flower forming in the lamp wick?
The speaker says the biggest negative reaction he ever drew was his subject of the deepak and the baati — that when a flower forms in the wick, devatas come. Several regular viewers who accept his other subjects said openly that they would not accept this one. His answer is that it is not his job to make anyone accept it.
Should mudra and bali ever be shown on camera?
Never, the speaker says. These things are never for showing. Yet the bali of a mahish is shown live with the announcement that Aghor Kali is being worshipped, that Shamshan Kali is receiving bali. He fears that people proving themselves tantrics will next display the mudra of the Panchamakara and their Bhairavi live as well.
Advertisements still promise vashikaran, divorce or a returned partner within 24 hours because people still fall for them
In the past and even now, the speaker says, the pitch runs that you should meet them and vashikaran will happen in 24 hours, a divorce will happen, your wife or girlfriend will come back within 24 hours. That such advertisements still run means people are still going, and that the matter is wrong somewhere.
Is it true that an unmarried man must not offer neel Aparajita to Shiva?
The speaker says he does not hold this authentic. He has nowhere found it in writing as proof in any tantra grantha to date, though he allows there may be a deficiency in his study. He hears from some people that if a man is unmarried he should not offer the neel Aparajita flower to Shiva ji, but he says he has no basis for this at all.
No reference for the neel Aparajita restriction was produced from the Sharada Tilak, the Shri Vidyarnava or the Kularnava
He says he followed the matter for three or four days so that he could find the proof and himself forbid people if it matched. He asked for it from the Sharada Tilak, from the Shri Vidyarnava, from the Kularnava — from anywhere. Nothing was given from anywhere; they only said it is not done, our guruji said it is not done. No proof was found.
A Facebook post claiming one lota of water is the solution to all problems is offered as alaukik gyan
He says such knowledge-givers come along, and one appeared on Facebook today who had written out the whole subject that one lota of water is the solution to all problems. In that he also asks: what do you mean by alaukik gyan — that knowledge is to be attained after leaving the body and leaving this world?
Is it true that offering a bali of jayfal causes harm?
The speaker anticipates the objection that people have heard that harm comes from offering a bali of jayfal, that one should not do things of one's own invention, that jayfal bali should not be given. If you go on like that, he answers, it will become difficult to walk at all. Next they will say a ghee lamp must not be lit, only an oil lamp; that Shiva puja must not be done at home; that keeping a shivling paralyses a man's legs. There is no need to become so superstitious.
Does offering a bali of lemon bring harm to your lineage?
People now go to the shamshan, sit upon a pyre doing japa, make a video, and say from there that if you offer a bali of lemon then harm will come to your lineage. Experiential videos are made that a sadhak gave it at night and by morning there was a loss of life in his house — from a bali of lemon. Meanwhile the world buys chickens and goats, cuts them at home, and nothing at all is said to attach to that.
The aim of the campaign is to defame the very word bali, after which the matter is finished
That is, he says, by any means whatever, defame the very word bali. Defame the word bali and the matter is finished. And the big YouTubers who promote this subject wholly, giving proof of shastra, are doing what he said at the start of the video — shoving the doctrine of philosophy into the operative doctrine and cooking a khichdi of it, and convincing you not to do it.
Would those who quote shastra survive being checked against it?
Of all the authentic subjects that stand according to the shastrokta view, he asks, who do you think is walking exactly by that subject? If a counter-argument were made from that level there would be a brawl. If each subject were asked as a checkpoint — you are in this sampradaya, can you prove this subject? — it would not be proved. There they will start applying cheat codes, saying that in place of this we do this.
Why do tantra's critics reject tantric pramana while defending the Vedas?
When they are questioned in that way, he says, they answer that not everyone can understand the Puranas, that the subjects of the Vedas and the Upanishads are not like this but like that. He accepts that too — but then they will not treat tantric matters as proof at all, saying straightaway that this subject is not proper. Agamokta subjects, he says, went on being modified along with time and parampara, and went on being removed.
Why do some people say a tirtha yatra brought them harm?
This is exactly the offence that attaches, he says, and only afterwards does it happen that people say we went on a tirtha yatra and then this happened and that happened, that it is useless, false, that you spread deceit. He answers that people like that spread it — those who do not travel properly and do not observe the rules and prohibitions, and afterwards blame the devis and devatas and those who speak of rules.
Should the sadhana of Dhumavati and Tara be made easy?
He says that today even Dhumavati is being simplified, Bhagavati Tara is being simplified, everyone — with the claim that it is completely easy and can be done at home. These are all misleading talk, he says. By speaking that way and frightening people, people have been kept away from tantra; and about that which they should be brought near, no one will even go to discuss.
The subtlest subjects, obtained by guru kripa, are given away on Facebook merely to establish supremacy.
He says it may well be in circulation today, because on Facebook people keep giving out the subtlest subjects — which they will most likely have obtained by guru kripa — merely to establish supremacy, to show how much information they have. Take the information, he says, but he will still say that without a guru adesh none of this should be done.
What is being done to tantra today?
He asks listeners to look around at what knowledge is being given about tantra in the world today. Where Shiva is saying this path is not for everyone, that those who walk this path must have very clear rules and follow them with great strictness — here tantra is being simplified for everyone all at once, as though rule and discipline were not needed at all. Tantra is not like that, he says; tantra is truly not fearsome, but not every tantra is for everyone.
Why can a sadhak not stand above the grahas?
All authority, blessing, adesh and the capacity to control has been given by Jagadamba and by Mahadev themselves, the speaker says — so how will they transgress the srishti they themselves made? He asks with irony whether you have become so dear that your importance exceeds all the devas, that the cruel drishti of Mangal will not fall on you, that you have become dearer than the grahas by so much tapa and tapasya. They were given the post of a graha; do not, deceived in this way, insult the grahas.
Comparing the Panchakshari against the Kali mantra, because Shiva lies beneath her feet, leaves the sadhak hanging like Trishanku.
A doubt begins in the middle, the speaker says: what is the mahima of the Panchakshari? Kali ji mantra must be more powerful than the Panchakshari, because Shiva ji, whose mantra it is, lies beneath Kali ji feet — so who turned out to be more capable? Kali ji. Hearing someone talk, you drift away from the main sadhana you are doing, your buddhi is pulled from it, and even if you continue you now think: let the Panchakshari five lakh be finished quickly so we can do Kali ji, because there is no power in the Panchakshari at all.
Even these forms are opposed today by profiles whose owners are unknown, joining things together to present strange subjects.
He says people today have not spared even these forms and start opposing them, joining things together to present strange subjects. Whatever the case, he says, your capacity is not equal to theirs — we too know that much, they are Bhagavan, and you too must have that much buddhi. What the propaganda of those who make such discussion is, Bhagavati knows; whether they are even Sanatani or not is unknown. Whose name the profile carries and which person is behind it, neither you nor we know: he is writing about the devatas, but since all the content is available, he can read it anywhere and speak.
Negative and anarchic elements stand behind the opposition of every shakti and form that begins at each parva and festival.
At every parva and festival, opposition of every shakti and every form begins, the speaker says, and which negative shaktis, which anarchic elements, which people are behind it, you and we do not manage to know. And Hindus fight among themselves — that this shakti should not be like this, should not be like that. Save yourselves from this, be careful of this; do not do this, he says, you are striking an axe on your own foot.
Grahas and nakshatras are met at the very outset of this path, and are dismissed as fraud.
When one begins to advance on this path, he says, the first encounter is that grahas and nakshatras certainly come up: someone is in trouble, the kundli is looked at, and it turns out these grahas are troubling him. People then get upset — one graha went, now a second came, then a third — and conclude that all these grahas are a fraud and a sham.
Why are people unsettled by the number of devi-devatas, grahas and nakshatras?
Those who become very agitated at this — "so many devi-devatas, grahas and nakshatras" — are that way, he says, because from the start a person has no ordinary information and no ordinary knowledge. When someone does not have the basic knowledge connected with Sanatan Dharma, he will of course be bewildered.
What capacity must a deity have to become many from one and merge back into one?
Many people say how good it is that in such-and-such a religion there is only one deity doing everything, he notes. Then, he answers, there ought to be the capacity as well. Our devatas and our shaktis have the capacity to become many from one and then merge back into one; the ability to expand oneself and then absorb it again cannot belong to just anyone — it belongs to the mahashakti, to the supreme sovereignty alone.
Can those whose intellect is narrow and unwilling to learn be taught anything?
Those whose intellect lies in pettiness, or has become narrowed, and who do not wish to know or learn anything, will remain with this kind of subject, he says. You cannot teach or explain anything to such people. Their aim is clear — whatever is easiest, we will do that; and so, he says with contempt, they go where it is easiest, and their work will be done.
Where does the "it is all a sham" attitude come from?
From the lack of our basic education, he says — the education connected with Sanatani matters. Say instead that the parents did not teach it in life and the children grew up illiterate in it. Then, after receiving modern education, to ignore these things, to mock them, and thereafter to increase one's own suffering and the suffering of one's descendants becomes their supreme established right.
The teaching is general and experience-based; the speaker's experience may not be yours.
It may be that his experience is not yours, he says, which is why he says he is speaking of a general subject; there may be a different experience for you, and he is sharing his own. Whether you accept it or not is your own affair. He cannot force anyone, nor can he say that he alone is right. He is not discussing right and wrong, only speaking generally and from experience; you may agree and you may certainly disagree. If it feels a little bad to anyone he asks pardon in advance — it is a subject connected with tantra, so look at it only from that prospect and do not relate it to negative thoughts.
Why does calling each other Shiv-Shakti or Radha-Krishna end in bhoga and destruction?
Asking pardon again, he says it is very much in fashion today that people at once give each other names like Shiv-Shakti and Radha-Krishna; the man becomes Shiva himself and makes the woman who has come Shakti, and then, going round and round, the same subject arrives — the subject of bhoga. The destruction of both is bound to follow. Do not fall into these entanglements. It sounds and reads very fine, but its final stage is destructive. The reason is that if you have no fit guru, then you do this kind of thing in an arbitrary way, and it does not work like that. It is not for everyone.
Why is calling every woman "Bhairavi" a device for exploitation?
He says it plainly: there are not ten Bhairavis. To call everyone Bhairavi, Bhairavi — "there is Bhairavi tattva within you, this tattva is within you" — all this is for the purpose of exploitation. It is a straight matter. And it applies both ways: if you are a man and some woman says this to you as well, which does happen, then guard against it. If you are married and she is married, then think a thousand times more before going into these things.
What is the difference between siddhi from nam-japa and from mantra-japa?
The answer to this is very good, he says, but it will hurt a great many people, so he cannot say it. Just understand this much: according to him, nothing at all is going to happen from doing nam-japa alone. Listen to the discourses of the great sadhus and saints, the capable ones who walk with discipline — hear Kripatra ji Maharaj, hear the Shankaracharya ji Maharaj of Puri, hear the present Shankaracharya ji of the Jyotish Peeth. Hear the shastriya exposition they have given on nam-japa, with written proof and with proof from the shastras, and you will understand that nam-japa alone simply cannot be fruitful if you abandon the rest of the things.
Who claims that karmakand should be avoided as pakhand?
To say merely that it is not possible in today's time — why, brother, he asks; you are not doing it. He estimates that about 95% of those who always listen to this channel have been doing their nitya-niyam seva-puja, that they will have completed several great anushthans, that they will certainly have done lakhs of japa in Kumbh, and that lakhs of japa are bound to happen for everyone in Sawan. How are they able to do it? Do they not do nam-japa? Everyone is doing it. But it is being put into your mind that do nam-japa and do not do all this, do not fall into the entanglement of karmakand, this is pakhand, this and that. By speaking that way you are, in some measure, corrupted — and the fruit obtained is likewise.
If nam alone sufficed, why did the mahapurushas keep the practice?
If everything should have happened by the nam alone, then why was no such conduct kept by the mahapurushas, he asks; this is being done newly. Why was this subject kept in former times? Sudama ji was so poor, but why was he doing his sandhya by nitya-niyam? No one's destitution can have been greater than his; still he was doing his sandhya by nitya-niyam and did not abandon it. As for those who attain the paramhansa state, who have gone to the divine state and have no awareness at all — they are not performing pakhand of being a bhakta; they have no consciousness left now, in devotion to the Lord. They have become Krishna-filled, Radha-filled; whatever they do now, they are simply in the divine state, gone into the avadhut state, and their subject is different.
Advaita is taken as refuge only in spiritual matters, never in material ones
Think about your own case, he says: in the matter of materiality you do think, and then in the matter of spirituality you go off into the Advaita siddhanta, that the world is nothing at all and nothing comes of japa — it is not so. When that state actually arrives, enjoy it then; do not go into this false bhav. Do it by the vidhi. Listening to those people that Bhagavan will be pleased by bhav — it is in this false bhav that everything of yours is ruined. Do it by vidhi vidhan.
Every kriya has a reaction, and nothing happening means nothing is working
You perform much more difficult acts in your official work, he says, but a small havan and a small correct opening procedure is called very difficult. Nothing is difficult if you decide. And then there is the fear in the mind that if a mistake occurs such and such will happen — brother, we did it and a mistake happened and that is why our distress increased. Distress does not increase because of a mistake, he says. When any kriya is performed there will be a reaction, either good or bad; something ought to happen in reaction. If nothing at all is happening, it means your work is worthless and what you are doing is useless, a time pass.
Hanuman ji, Balaji and Kali Maiya are said to be playing on people round the clock
But you people take pleasure in seeing all these absurd things, he says — it is a very strange subject. Day and night Hanuman ji is coming upon someone; Balaji is playing; Kali Maiya is playing day and night, twenty-four hours. Use your own vivek, he says: if you are idle, are the gods also sitting idle, that they will go round all day and keep spinning heads, will their own heads not ache?
What do people conclude when nothing happens in forty-one days?
If in forty-one days no pratyakshikaran occurred and no particular experience of the shakti came, they accept defeat. They come to think it is a fabricated, invented sadhana, or that such a thing does not happen, or that the guide who told them about the sadhana did not tell them everything — and thinking such things, they abandon the sadhana.
The grahas may be spoiled, and you are still here
To Kunal ji, who says all nine grahas are giving bad effects and someone told him all grahas are spoiled, and who asks which sadhana to do, he answers: never mind — the grahas alone are spoiled, and you have survived, have you not. If all nine grahas were giving bad effects, then brother, the mobile would not be in your hand and you would not be commenting here. Consider it once with your own buddhi: if your nine grahas were bad, you would not have commented here at 22:23; you would not have a mobile. So whoever has said that all nine grahas are bad and giving bad effects is making a fool of you — that is the plain matter.
May a sadhak have a tattoo made?
Asked whether a sadhak may have a tattoo made on the body, he says he will say yes, you may have one made. Some Babaji has said that if you have a tattoo made then such and such will happen — brother, there is no such subject, he says. If you want to have a tattoo made, have it made. Yes, keep in mind what you are having made, and give it respect.
What is Ambubachi, and why is the subject kept from ordinary people?
It would be no exaggeration, the speaker says, to call these four days the most formidable, directly Siddhi-giving Tantra Parva of the whole year — the Mahakumbh of the Tantra Parvas. And the subject has been pressed away from ordinary people with two sentences: leave it, this is a Tantra-Mantra matter, you will be ruined.
Should a woman insist on worshipping during her period in these days?
No — and the speaker names the insistence he is answering: I am Rajaswala, so what, I am a feminist, I am modern, I will go and worship, I will go to the temple, nobody can stop me. The worship performed at this time, he says, will become the cause of a ruin, a great ruin. Do not make that mistake at all.
What undoes the conserved Tapo-bal?
If at that point you begin other things — take to meat and liquor, begin wrong acts — and then perform a prayoga, you will be left neither on this side nor on that. The speaker's own phrase for it: it has been cut.
What kind of Sankalpa should never be written?
The speaker reads out, without names, what he has been sent: a person's name and his father's name, with the request that a Sankalpa be made for this man's speedy Maran. Such remarks are being written in the Sankalpa, he says — this is the state of malice that has been reached.
What of a Sankalpa asking for the death of an enemy's child?
The speaker recounts one such: that so-and-so, who harmed me in this way, may his child soon attain death. What malice is in the man who writes such a Sankalpa, he asks — and if that Sankalpa were taken and the child did die, who bears the fault of it?
When twenty recitations bring no response, the reason is to be looked for within oneself
The speaker says he does not know how to answer such a comment at all. Look within yourself; that is why the response is not coming.
Where should a Guru's photograph be kept?
You may absolutely keep the Guru's place in your own worship room. If you are initiated by a Guru, keep his Vigraha or photograph for worship. But if you are removing all your deities and keeping only the Guru ji — then you are making a very great mistake, and you have been thoroughly deluded.
What if others speak against your Guru?
Whoever he is, and whether we abuse him or someone else does, let that subject stay between us. For you he is the Guru; he initiated you, and your surrender at his feet should remain. But where a Guru speaks against the Shastras, that is a different matter.
Why do most people come into this field at all?
Ninety-five percent of people take all this information for exactly this reason. How many have learnt to read a chart, somehow, analysing themselves. In Tantra the same way — mad for Siddhi, to the point of going to the cremation ground and taking a Masan by transfer, paying money, anything at all, because the enemy must be finished.
Those who had a Kula's Bali, Bhog and Naivedya stopped bear nothing when havoc then breaks over that family
That people are slowly giving up Bhagavati's service altogether — a state has come about in which the Bali, Bhog and Naivedya of one's own Kula's powers have been stopped. And when havoc then breaks out in a house and a family is wrecked, what difference does that family's ruin make to those who had the Bali stopped?
Those distributing Bhairav siddhi are not old enough to have completed twelve years of tapasya
And those whose very age is not yet there, he says — from looking at them it does not even seem that they have reached an age at which they would have done twelve years of tapasya and siddhi, or would have obtained so much — they too are shouting Bhairav, Bhairav today. The siddhi of Bhairav is being distributed wholesale.
Can a deceased family member's photo be kept in the puja room?
Asked whether the photo of a dead family member can be placed at the home's place of worship and worshipped there, the speaker says no. He says people who do it out of attachment and lack of knowledge, setting the photo among the gods, invite great destruction on the house: a major Pitru Dosha forms, a deva-dosha forms as well, and the family receives both a deva Shraap and a pitru shraap. The only exception he allows is a deliberate tantric seating, which he treats as a separate case.
Why deity mantras hurt an ancestor seated in the puja room
The speaker says the Pitr fall in the category of Upadeva; they are not of one kind, many types are described, and some among them, whose gati has not happened, are connected with the Preta yoni. If such ancestors are seated in the place of worship, he says, the very mantras with which the gods are worshipped begin to cause them pain. His example is Hanuman Chalisa and bajrang-baan: the jurisdiction there is wrong to begin with, so the energy produced by that recitation hurts the bodies of the ancestors.
Why do people believe in abhichar but not in their own sadhana?
The speaker says people accept that enemies can set bhoot-pret upon them, that a killing in the house is possible by maran prayoga, that someone can be driven mad by throwing ash — but they do not believe at all in themselves, that if they do the practice the devi will be pleased with them and grant grace.
What is the sign that something is wrong in a trivacha offer?
But before taking a trivacha from anyone, or when a kriya of that kind is being offered to you as an enticement, or when it is being said to you with the chest thrown out that you will absolutely become manifest and such a thing will happen — then, he says, there is something black in the pulses. Keep this in mind.
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.
Misconception: Vaishnavas should not worship Bhairav or Hanuman
Asked whether one may worship both, the speaker says worship both without any doubt. Some "great souls" say there is no need to worship Bhairava; some Vaishnavas, even well-known ISKCON saints, forbid worship of Hanuman, let alone Bhairav — keep away from such people. If Krishna, who is Parameshwar himself, needed no such shaktis, why did he send Bhima to do tapa for Kaal Bhairav's pleasure and bring him to Hastinapur (the Kilkari Bhairav of Delhi); why did he direct the Pandavas to worship Hanuman, Shiva, Baglamukhi, and — in the Devi Bhagavat — Vindhyavasini? Philosophy has its place, he says; the sadhana side has its own, and those who mix the two are the ones who go wrong.
The claims made online about Krodh Bhairav are inflated, and the more formidable the power the more bound the practitioner's life
The speaker says the subject is presented in an inflated way — nobody has the capacity that is claimed. His test: the greater the power whose sadhana you perform, the more your rules and your life become bound by that power's rules. So look at the life of the person making the claim.
Keep each deity to the rite made for them — the speaker rejects the Rudrabhishek done in Radha's name
Doing a deity's rite in another deity's name — he cites videos telling people to perform the Rudrabhishek in Savan taking Bhagavati Radha's name in place of Shiva's. Please avoid these things, he says; let what was made for which deity remain limited to them.
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.
A tradition of one or two hundred years has gone so far as to prove a shastrokta statement false.
He says a tradition a hundred or two hundred years old has gone so far as to prove even a shastrokta statement false — that Bhagavati is a servant of his feet and cannot be placed in the naivedya. In his view, when so-called world-famous people whom many begin to worship do this, they act as heads that cut off heads.
The vidhi of mudra and avaran pujan is never to be performed uncovered, yet it is now shown openly.
He says so-called Shaktas and others are now showing everything vigorously — mudra, the vidhi vidhan of avaran pujan and the rest — whereas at the time of diksha, when the guru paduka mantra is given, learned gurus say a thousand times that this vidhi is never to be performed uncovered, even before the guru himself. That rule, he says, is being flouted.
These subjects are known only by doing them and letting the experience come.
The speaker says these subjects are known only when you do them and the experience comes. Merely levelling the accusation that this is rubbish, that it does not happen — in his view such a person should not read or listen to these things at all.
What is the fruit of stealing flowers or tulsi for worship?
In the same way, when you pluck a flower from another's garden, pluck or uproot Tulsi ji, steal them without asking and carry them home, then in that condition you obtain the fruit of stealing gold. That same fault attaches to you and must be suffered accordingly: when they take you into Naraka, the Yamadutas melt that same gold and make you drink it, melt that same gold and give you a bath with it.
The baba forbidding Shiva at home wears a Shiva ring on his own finger
He points out that the baba saying this is himself wearing a ring of Shiva ji on his finger — so what, he asks, does he do on entering his house: cut off his finger and leave it outside, and stick it back with glue when he returns, since a Shivling is entering the house on his ring?
There is no samarthya in the mantra itself — it lies in conduct and discipline
If you cannot do it, he says, then stop blaming the devatas, the pitrs, the mantras and the learned. There is no samarthya in the mantra — the samarthya is in your conduct and in your discipline. Is there any niti or niyam in your life? When there is not, why are you saying anything to anyone else?
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 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.
May a Havan be done in an iron kunda?
Absolutely not. Whoever your so-called Mahasant or Jagadguru may be, telling you to do the Havan in an iron kunda or in aluminium — do not do it. In an iron vessel the Maran karma, the forbidden karma, is performed. It will give you baseness and destroy your merits.
May a woman touch a Shivling?
The right to touch a Shivling belongs to everyone — woman or man, of any Varna. Bhagavan Shiva has nowhere forbidden it. There is no restriction on touch, and whoever said so has wrong information.
When is the Paran taken if the Kanya Pujan is on Ashtami?
Taking the Paran immediately after the Kanya Pujan is not proper — that the Ashtami worship is done and the Kanya Pujan is done, so we take the Paran. We perform Bhagavati's Kanya Pujan on Navami and do not take the Paran after it; how then would the fruit of Navami be obtained? The Paran should be taken on Dashami, after the Aparajita Pujan.
Pratyakshikaran is like a twenty-five lakh car — the maintenance begins after it comes home
Hear the whole matter, he says — do not leap from here saying yes, we want to do pratyakshikaran; know what comes after it. Bring a car home, it is a very good thing, show the whole world you have a car worth twenty-five lakh; but if you bring a twenty-five lakh car you will have to keep its maintenance the same way — the year's insurance money, its washing expense, fifty kinds of thing. So know this in full first.
A vachan's conditions are accepted the way hundred-point terms are accepted unread
We do not read terms and conditions at all, he says; it has become a habit — now we go straight to I agree, I accept, because who will read a hundred points. There too, whatever the shakti says, you will say I accept: you have become manifest, there is no need, I accept, whatever you say. But later, when she begins to state one term and condition after another — you did this, therefore this thing happened; you did that, therefore that thing happened — then it feels that one should have read it, should have seen it, should have known it. Or, if the guru never told it at all, there is difficulty.
Sadhaks who attach Bhairav to their own names never say which Bhairav they perfected
These days, he says, the sadhaks of Bhairav ji are packed everywhere — Kapal Bhairav, Kaal Bhairav, people who attach Bhairav in front of their own name. Which Bhairav do they perfect? And they give such wrong information; one cannot say anything on their videos, and he says he never speaks out on it, but he listens, and hears in what manner people are being led astray.
Plain, correct teaching for householders finds no audience, so the matter gets dressed up
If you tell right and simple things plainly for the householder, he says, then people do not even want to listen. So they too have to put their matter in such a way that people will listen, so that their popularity also increases and the work is also done. Because of this, real matters are never told by anyone.
Is it easy to become Bhairav or to perfect his tattva?
Who Bhairav is, all of you ought to have knowledge, he says — it is not so easy that somebody should become Bhairav or should perfect the tattvas of Bhairav. Stating one's matters with great force, falling prey to self-infatuation, presenting things in such a way that you get caught in their web of words: all these things, he says, take you toward destruction. If you cannot test it by your own knowledge, if you have no thought and discriminating intellect on these subjects, then you will get trapped. Matters are dressed up in so many ways, and the reality is something else altogether.
Public Kaal Bhairav worship coexists with an inability to keep brahmacharya
You may go into the Kaal Bhairav temple and do his worship face to face — people are doing it well in Varanasi, he says; the reality behind is something else. They speak beating their chest, but they are not, in his phrase, langot ke pakke. He says he is telling it with full proof: it is only for the saying that yes, I am of Kaal Bhairav, and that they are such great sadhaks with such and such a siddhi. Go behind the curtain and, when you are faced with reality, you will find that they cannot keep brahmacharya at all, that the capacity to keep it is not within them, that the mental state is simply not of that kind.
Making every woman who comes a Bhairavi is a mentality that cannot produce a high-grade sadhak
Every second or third girl who goes to them to learn tantra vidya or to do things of that kind, he says, they are making into a Bhairavi — become a Bhairavi. People keeping a mentality of this kind, he asks, from where will they become high-grade sadhaks?
Can perfecting a negative shakti bar you from a Bhairav temple?
The second chief thing, he says, is that they are pushing the shastras and puranas aside and composing their own Bhairav. It is not the case that if you perfect some negative shakti you will not be able to set foot in Bhairav ji's temple, or that Bhairav ji's energy will say to you: no, no, do not come. The capacity to control negative energy, he says, is with nobody more than with Bhairav.
A mahashakti-punj is now claimed as perfected in three nights, fourteen days or twenty-seven
And such a mahashakti-punj, he says, people these days perfect in a sadhana kaal of three nights, of three nights, of fourteen days, of twenty-seven days. This Bhairav and that Bhairav, in fifty different ways, and they attach their own rules within it too. Things never happen in this manner, he says.
What happens when a yakshini is perfected in a wife-form?
Then, if you are going to perfect her in the form of a wife — though it does not happen in the manner in which the confusion has been spread, he says — after that the situation becomes a good deal different. The reason behind it is not that the yakshini will kill your wife because she has been taken in vachan.
How does one get the siddhi of showers of wealth and kumkum?
A listener asks how the siddhi of a rain of wealth and kumkum is obtained — whereby notes, coins, kumkum and the like appear in the house or pocket of whoever sees it — and how all this happens. He answers: watch the channel of Vasant Vijay Maharaj ji, he will have all of it done. Rashtra Sant Vasant Vijay Maharaj ji, he says, had a rain of kumkum, a fragrance of chandan, and a rain of crores of rupees done at the last Guru Purnima. You too were present there, and I too was present, he tells the questioner by name; but neither did anything happen at your place nor did anything happen with us — perhaps we are not high-grade sadhaks, there is need of improvement in both of us, which is why it did not happen with us. He adds that of all the people he knows who were doing it, it happened with none of them. So, according to him, we are all right here, we are right in the seva of Bhagavati; a rain of notes and kumkum is not going to happen with us. It is better, he says, if one does not fall into things of this kind at all.
Is the rain of crores mayavi, given that an arghya is auctioned for lakhs?
A listener says that Vasant Vijay ji Maharaj now has showers of crores done, and then takes lakhs of rupees by putting up a bid in the name of a single arghya at the pujan, and that he therefore suspects the rain of crores is mayavi, only for show. He answers by name that he does not have much knowledge on this subject, because no such event has taken place before him. As for the rest, it is their own guru parampara; in the Jain parampara subjects of this kind exist. You yourself told us, and we have also seen, so he too thinks this thing may happen. You yourself say that in it seths become Indra and Indrani — so it may be that the rule there is that there is a bid for the arti and for all these things. Their own panth and sampradaya has its rules, and they will be running according to that. As far as the question of it being mayavi is concerned, he says, only he who has obtained this thing can tell it; you and I have not obtained it, so how shall we say whether it is right or wrong.
Does Panchanguli sadhana have ill effects?
On the Panchanguli sadhana he says a separate telling will be needed. On the second matter — which he thinks was the questioner's comment, whether it has any ill effect or not — he says it is a sattvik sadhana; it is a confusion that there is an ill effect. It is only when it is done by a tamasik, ugra vidhi and with the help of a yogini that it then gives trouble: the energies come up, and the body breaks.
Hindus repeat a hybrid puja as though it were correct, on the strength of Sabar mantras
He says some Sanatani Hindus repeat this hybrid puja as though it were perfectly correct — "you know nothing, so-and-so sahib walks with Kali ji, look at this Sabar mantra, look at that one" — and that the whole subject of the Sabar Mantra has been made a mess of.
In a hundred-page Sabar mantra book from a large publisher, ninety-five pages carry Islamic mantras
He says that in the Sabar mantra books of the well-known writers and large publishers, if the book runs to a hundred pages you may take it as written that ninety-five of them are filled with Islamic mantras — Hanuman ji's, with Sulaiman and the rest running in them; Bhairav ji's too; and as for Narasimha ji and Kali ji, forget it entirely.
The objection is not to the shabda of a Sabar mantra but to the devata running alongside it
He says he is not talking about the shabda but about the devata. The matter of the shabda is separate — in Sabar there may be such words — but if a devata is also running alongside, that becomes something to think about.
The pity is not for the self-declared mahaguru but for the discrimination of those who follow him
He says he does not laugh at those who, calling themselves self-perfected mahagurus on YouTube and Facebook, propagate Islamic mantras while being Hindu — that one is doing his proper work. It is at the vivek of the people commenting "guruji, guruji" and offering pranam that he feels pity, saying their minds are not working and they cannot see the size of the game being played with them.
One per cent of them succeeds, and that one makes the whole hundred
Out of a hundred, he says, success will be obtained in one per cent — but that one per cent who succeeds makes the whole hundred completely. Whereas here, he says, if one man obtains siddhi he sets about spoiling everyone: how did you come to know more than me, bring him down, strike him — and it is in this that Hindus remain stuck.
Nobody leaves because it is pleasant at the beginning, and nobody reports his own case
Because in the beginning, when things start working, great pleasure comes, he says — and for that reason people never want to get out. Nobody will report anything negative about their own case; they will only say baba is such, baba is so, taking pleasure in saying my baba, my baba.
The claim that Daksha's curse bars Shiva from being kept at home is rejected outright
He describes a baba at Har ki Pauri, whose video he says he shared, repeating that Daksha Prajapati had cursed Shiva that his worship would not take place in anyone's house, that for this reason he is worshipped only in the shamshaan, that Shiva ji is a dweller of the shamshaan, and that one should therefore not worship him at home or give him a place. He calls this the head that will have Shiva ji turned out of your house.
The teaching that performing puja makes the deities displeased is equally rejected
He says that even in this time of social media, where jagriti is being spread that one should do seva-puja and do it properly, there are still such people saying that the deities become displeased by doing puja-paath — and that he had shared that video too.
The episode is retold as though his mother was simply killed, to explain Shukracharya's curse
It is twisted, he says, and presented as though his mother was killed there — and that for this reason Shukracharya became enraged, began to hold enmity towards Bhagavan Vishnu, and cursed him at that very moment.
If the Yudhishthira argument holds, your vehicle should travel above the ground as his did
To the four or five who argue that when Yudhishthira went, the dog in his form as Dharmaraja went with him, he answers: will you deny that? Then are you as truthful as Yudhishthira? He says it is read in the Mahabharata that the wheel of Yudhishthira's chariot stayed above the ground, in the air, because he was so great a knower of dharma and so lived in truthfulness — so those who cite him should find their own Ducati and Range Rover flying in the air.
Is bhava alone enough to bring the deity?
No. Merely saying bhava, bhava — that if there is bhava the devi-devatas will come — will not happen, he says. Along with bhava one must also be worthy. Bhagavati Draupadi had within her the bhava by which Shri Krishna came at a single call, but she had also performed tapa of that level. All the great women and great men at whose single word Bhagavan used to come had first performed tapa of that level, and were then living that bhava — they were not presenting a false bhava got by listening to the tales of kathavachaks and turning sweet.
When should nyasa be learned?
When you have done five or ten thousand, also learn to do the Nyasa of it, he says. And do not get stuck on the view that we have only to do two or three thousand japa, only four or five thousand, that we do not have to do more japa, that our work is done with this much — it is by saying exactly this, he says, that people are cheated and drawn to someone: do not labour.
Where does the practice usually go wrong?
The trouble comes, he says, when you are already sunk in the pit and at that time you want the work to be done in four days or forty days — then you are stuck, and it does not happen. It will happen, but it will take six or seven months, and you have no patience within you. So you keep changing deity, keep changing baba, keep changing dham; nothing happens, and after two years you are standing in the same place and sunk deeper.
An advertised course sells the siddhi of all ten Mahavidyas over Zoom
He describes an advertisement that keeps appearing on Facebook in which a man speaks about the ten Mahavidyass, claiming to have transformed the life of several thousand — five thousand — people, though from no angle does he look fit to transform even his own life. He says the man announces classes on Zoom for the siddhi of the ten Mahavidyas, that he appears to be barely twenty-two or twenty-three years old, and asks the listener to consider what he is going to do.
Repetition makes a falsehood feel true, which is why reference must be taken from the shastras
Because, he says, when you see a negative thing again and again, however much a lie the man is telling, on hearing it again and again it begins to feel true to you. That is why one says: take reference of the shastras. Who knows, he says, perhaps we too are sitting and telling lies — so read the shastras, read the Puranas; do svadhyaya. Do not accept me, but listen to what I say and accept that.
Hanuman's devotees fill the temples on a Tuesday, but look at the bhakti taking place there
On Tuesday the devotees of Hanuman ji will certainly go, he says — but do look at the condition of the temples. Hanuman ji's devotees will certainly go, but what kinds of bhakti take place there you will understand very well.
At a new Shiva temple, ghee was poured over the Shivling while Jaunpur was being discussed
He describes going to a newly built temple to perform a good shringar for Baba, and finding women already there: where had you gone, oh I was in the village at Jaunpur, when did you come, I came just now — all this while Shiva ji is being bathed and a full anointing with ghee is being done. Shiva ji, he says, is listening to the story of Jaunpur; my wife is pregnant, and so on.
Gossip runs before, during and after the puja, and then the complaint is that Shiva shows no kripa
And they say we come every day, he says — and this is what must happen every day. Then afterwards they say Shiva ji is not showing kripa, we worshipped Shiva ji our whole life. At the time of death, he says, the devatas of Jaunpur will come to take them. Discuss the place you have gone to; do seva-puja concerning the one for whose sake you went. Instead, before the puja, after the puja and during the puja, all three, gossip about one another is running.
In that atmosphere he forgot the whole Rudrashtakam mid-japa
He says he was doing an ordinary japa of the Rudrashtakam and forgot — he forgot the whole Rudrashtakam. What is going on, he asked himself; where have we got stuck, what place have we come to, what is happening. Those who disturb themselves, he says, will disturb others too.
Basaha Baba is Nandi Baba, and when he was called out everyone in the temple lost their place
A baba ji arrived, he says, perhaps a shopkeeper of some shop, and started off first of all with Jai Basaha Baba, Jai Basaha Baba. Basaha Baba, he explains, is what Nandi Baba is called; basaha means the bull. So he first propitiated Nandi Baba as Basaha Baba — and hearing his mantra, everyone sitting there forgot everything.
Those sitting in japa, tapa and puja in a temple are not to be disturbed
Nobody teaches these people, he says, that if ten people are sitting in the temple doing japa, tapa and puja, they are not to be disturbed. If we too have to do it, and to do it with bhava, then do it quietly — not deliberately come and start ringing the bell, and all this forced and crooked business. Do not, in the attempt to show yourself a great devotee, commit such indiscipline in a temple; better, he says, that you do not go at all and call Basaha Baba at home.
The kathavachaks taught ras leela and Krishna the rasiya in place of paurush
Had you known this episode and taken it seriously, he says — not merely as imaginary tales for entertainment — and had the kathavachaks explained this subject to you, this ruin would not have happened. If they had leisure from showing ras leela, from making Bhagavan Shri Krishna a rasiya and going on with rasik, rasik, and if they had given that kind of message into society, then today you too would have made your child possessed of paurush.
Knowing only how to put on a swang, your own life becomes a swang
You know only how to put on a swang, he says — and for that very reason your life becomes a swang, and then you are left weeping that Bhagavan does not come. Bhagavan does come, he says; you simply do not recognise Bhagavan.
A viral sant claims a pig's touch in Vrindavan carries the merit of Ganga
He describes a viral video of a sant who was asked about pigs touching one during the Vrindavan parikrama, which makes one feel glani and impure, and who answered that even the pigs of Vrindavan touching you is as meritorious as Ganga. This, he says plainly, is not maryada.
Then those who say so should carry a pig on the head as Shiva carries Ganga in his jata
If that is so, he says, then by his reckoning all those who have made such statements should go about carrying a pig in their hands, since it has been compared with Ganga — and should say, we are going about carrying Ganga. Ganga is in Shiva ji's jata; let the baba ji too put a pig on his head and say there is Ganga in our jata as well, since it is Ganga in person, when you are making the comparison.
Teaching that the family is only this birth's debt is meant to ruin a householder
These unrestrained upadeshas, he says, in which there is talk of leaving the family, of dishonouring one's parents — that we are one jivatma, that there is only this birth's rin between my body and your body, that for this reason we are your son but you are nothing of ours — all of this, if you are inspired by it, is only and solely to ruin you. Your condition, he says, is simply not such that you should take up these things.
The ultimate harm is sandhya karma abandoned and the distinction of purity abolished
The harm, he says, is ultimately to Sanatan Dharma; people will have to undergo it. He calls these heads, and says their proceedings will ruin you in one way or another: they will have you deprived of sandhya karma, and will keep no distinction of pure and impure — whereas suchita and ashuchita, shuddhi and ashuddhi, have been discussed again and again, and how shuddhi is to occur, and that you are not to remain in ashuddhi. And there you are being told that if a pig touches you there is no difficulty, that it too is as holy as Ganga ji.
What is the proper reading of the saying that tirtha residents are divine?
There is a subject about the human beings of the tirthas, he grants — that the human beings of a tirtha are of that kind, are these in person, are that; all of it is fine. But if they begin doing wrong deeds, or are fallen into ashuchita and are drinking madira, he says, they are not carrying that much with them in the present time.
Forcing the vision of God into everything licenses whatever one does
But this forced showing — that God is in this, God is in that, therefore whatever we do — he asks the listener to consider what grade of ruin they are bringing on themselves. He says one reads at intervals in the newspaper of a person who went to a place and had his kidney cut out and removed, something of his gone missing; how does it happen? By exactly these things, he says, and you do not understand.
The intellectual class asks where the siddhas and tantriks were during the invasions
He says one more thing before ending the live: in many places you will find people of the intellectual class saying that if there are devi-devatas, or if there used to be some siddha and capable person, then where were these tantric people at the time of the British and when the invaders attacked — and, of today's events too, where were these people, why did they not come and save, why did they not protect.
The timeline never held a direct attack; compassion was exploited from the start
The whole timeline, he says, was never such that an attack occurred directly and the tantriks were unable to perform their prayoga — not at all. As he had said at the beginning, there is a thing called karuna and daya within Hindus, and it is exactly this that has been taken full advantage of from the start.
One who has truly worshipped remains tript and could never say that nothing came of it
Whoever says that we worshipped so many years and nothing happened to us — know in truth, he says, that that person never worshipped at all. One who has performed puja will remain tript. He can never say that we did seva-puja for five years or ten years and obtained nothing. There is a satisfaction beyond material wealth in what you are doing now: in the deep daan you do, in the havan you do.
Swinging a bell and reading the Hanuman Chalisa over an agarbatti is what gets called puja
What sort of puja will they have done, he asks — the puja of swinging a little bell; the puja of lighting an agarbatti and reading the Hanuman Chalisa. To this these people give the name of puja: having read the Hanuman Chalisa and rung the bell they do a very great favour, and say we read the Hanuman Chalisa for ten years and nothing happened to us.
When Chandi moves, nothing is able to stand before her vega
When Chandi moves, he says, no one is then able to stand before her vega. Bring that; bring that velocity. Nothing will be accomplished by playing this theatrical game — those who wish to set up a darbar and do all that theatre should leave this channel; he will not speak to them.
The method of the ten samskaras of a mantra is already fully viral on YouTube and Instagram, so no confirmation is needed from him
Asked for the method of the ten samskaras of a mantra so that the mantra becomes awakened, the speaker says people are already telling it — it is fully viral on YouTube and on Instagram, look at it. He says he knows where the question is coming from and that no confirmation needs to be taken from him: the videos show in what manner the ten vidhis are done and with which beejas a mantra is to be samput, so that the mantra becomes awakened. Do it and enjoy, he says; he has given up speaking about it.
In what circumstance and on which mantra are the ten samskaras actually done?
The speaker turns the question around. People are nowadays doing much japa of Bhagavati Tara's mantra, as they were doing Bhagavati Bagla's in between. Suppose you feel a mantra is not giving effect. One channel on YouTube says do the japa of this mantra of Bhagavati Tara; another channel says that if a mantra is not giving effect, do its ten samskaras. But neither of the two is telling you whose samskara must never be done. Will the mantra you are doing japa of ever take a samskara? Which mantra is it — a devata's, a Mahavidya's, a devi's, a yogini's? Of which kul? In which kul is the samskara done in which way? Is it the same for all?
One who performs ten samskaras on a mantra must ask whether his own sixteen samskaras are prepared alongside, rather than point at anyone
Without knowing all that, the speaker says, if someone now performs ten samskaras on a mantra because it is not giving effect — will he do the ten samskaras of that mantra, or will he prepare his own sixteen samskaras alongside, and be told the sixteenth samskara at that time? The reason he does not point at anyone is that it would immediately become "you are opposing so-and-so, you bear malice". That is the reason, and he says he cannot and will not do it: he will stay within his own kartavya karma, and if you have viveka you will yourself try to understand why. Are these things lacking with him, by Bhagavati's grace and by guru adesh? They simply cannot be given out.
Is naam japa alone enough in Kaliyuga?
The speaker says that to take shelter in the name — quoting that in Kaliyuga there is only the stream of the name, and by remembering it man crosses over — and on that ground to drop all karma, to abolish every karma and take naam japa alone as the whole of it, is your deh-chorai and nothing else. You will never abolish all those other karmas from which you get pleasure. But in sandhya the body will have to be moved and stirred, effort will have to be made, mantras will have to be committed to memory, the vidhi vidhan will have to be learnt — a matter of some ten to fifteen minutes; and if to escape even that much you are ready to abolish the sandhya, then brother there is no greater matter than this foolishness. Naam japa done by a dvij without sandhya does not bear fruit in any way at all.
Naam japa bears fruit for the genuinely unlettered man who has no vidhi vidhan and no proper guru, not for the deliberately foolish
The speaker distinguishes the deliberately foolish from the genuinely unlettered. A person of the fourth varna, a foolish person, a vajra — one to whom the vidhi vidhan is not known, who has not obtained a proper guru and who is not learned, not literate, illiterate, rustic: if he cannot do sandhya for some reason and manages the guru's naam japa, he will certainly get the fruit. He refuses to call such a person jaahil. Jaahil, he says, are those who know everything and do not want to do it, who insist that they will not, that bare naam japa will carry them across. But educated specimens who, only by hearing and watching others, will not give ten or fifteen minutes to sandhya in order to escape bodily effort — let them not remain in the delusion that naam japa completes the matter. It does not.
How does a family lose its practice over three generations?
The speaker traces it. The father performed sandhya; he was of the Vaishya varna, he had learnt sandhya, he had his guru ji, he wore the yajnopavit and kept the shikha, he had knowledge of everything, and he did havan from time to time as well. As soon as the next generation came, you became a great champion of the corporate world and a shortage of time arose — but you did not say you were acting from shortage of time. You said all this is show, it is hypocrisy, we will not fall into karmakand, we will not fall into this ostentation, we will only do naam japa and by that alone my welfare will come about; and saying this you abandoned everything. Now when the third generation comes, it will have knowledge neither of sandhya nor of naam japa. They will do yo-yo dude, and then they will get you to do yo-yo. Nothing else — this is what will happen.
Warning others is good work, but making eight of ten subjects the woman's bodily form destroys the weight of that work
The speaker says there is a very learned person who has no guru, of whom he will not say much and nothing negative. But he observes that this person passes remarks about a woman's bodily form to an extreme degree — if ten subjects of his are written, eight of them are this, addressed especially to men: be alert, do this, do that, if you enjoy a woman's body then this will happen. His view is that if a person is a brahmachari, that is the very chintan that should not be there. Warning others is very good work; but if you are writing a thousand posts a day and 999 of them stay on this one subject, then it seems to him that you yourself are doing the most chintan of it, and forcing others into chintan too. He grants that the man does not write untruth — he writes the truth, but it becomes excess; and writing a thing over and over makes people give it no importance and ignore it. He himself also tells people not to do wrong, but says a precise strike should be made at the precise time with an example, so that our Sanatani sadhaks become strong — mentally, bodily, and by the langot too, they should have excellence and strength in every way.
The fear about a teacher doing very good work is that if something negative emerges, many hearts and minds will break
Speaking of what is in his heart, the speaker says he is a human being and it feels very good to see someone doing very good work — but the fear in his mind is that the person may do something wrong somewhere, or some negative matter may come out, and then people will fall upon him too, many minds will break, minds will be spoilt. He keeps a hope from such people who are doing and writing very well; and then some such thing comes to be known about them, people put up such proof. Then it feels that this person did so much labour and would have had so many followers — and now his followers, even knowing the truth, will not trust him. Some will follow him like blind devotion, some will oppose, and some who until now were walking by the niyam he set will abandon it.
Why should one be siddhantavadi and not vyaktivadi about teachers?
This is why we say again and again, the speaker states: be siddhantavadi, not vyaktivadi — so that when you come to know something good or bad about that person, you still do not compromise with the siddhant, and do not abandon what you have been doing until now. He gives an example: almost the whole public of India was at one time following Premanand ji Maharaj very well, and he too found it very good — up to the day he did not speak crooked things about Bhagavati and about Bhagavan Shiva. On the day he spoke that subject, however many times he afterwards polished it over, saying no, it was like this, saying all of that — whatever you may say afterwards, in the arrogance in which he spoke that subject at that time, from that moment the curtain of surrender lifted, that yes, he is naishthik, he is such and such; and it did not go back up again. It may go up for other people, but the learned persons of this field who had given him a respect will not be able to bring it back.
How many layers are in the trinetra, and does a devi's shakti arrive when it awakens?
Asked how many layers there are in the trinetra, what happens after the awakening of the trinetra, whether a devi's shakti arrives, and whether some dut has then to be made pratyaksha separately, the speaker calls these very good questions asked in a very good way — and says: know and do this vidhan under the guidance of some proper divine guru. In his view this is not a subject for YouTube. He will discuss Sankat Nashan at length in the future, how and what happens; but information is one subject and practically this subject is separate, and it varies person to person. He has said this many times and does not even feel like speaking it fully, because people have crammed their expertise onto these subjects so much on Facebook and YouTube that even in speaking he feels their followers will take offence.
What should one do when big channels hand out Chhinnamastika's mantra publicly?
A listener says that on big channels people are giving out the mantra of Chhinnamastika Mata and saying no mala is needed for it, that he tried to tell people in the comments and was abused, and so he stopped speaking. Then this is the very subject, the speaker says — what need is there to speak? Say nothing. Let them do Chhinnamastika, Dhumavati, all of it. Those who are giving it and those who are speaking, that is their subject; and those who are listening, that is theirs.
Are the people who teach Mahavidya sadhanas in an unauthorised way ignorant?
The people who do this kind of thing in an unauthorised way are learned people, the speaker says — with them is an abundance of information, and they have siddhis, brother. And their disciples too are big, big people. So just that is what is happening: do swadhyaya and you will understand from where what is going on, and how one is to be saved.
Can the adhikar for Vajra Vairochani sadhana be given online?
A listener remarks that the adhikar for the sadhana of Vajra Vairochani, without a mala, without vidhi vidhan and without a guru parampara, is being given online, and that it is astonishing. It is running nowadays, the speaker says, naming the person the listener has named and remarking that they can do anything, and that their guru is themselves. Take your enjoyment, there is no difficulty.
Should a sadhak display his knowledge and correct those who teach wrongly?
The speaker asks all the sadhaks of Grihastha Tantra, kindly, not to display anywhere whatever intelligence they obtain. There is no need to stop anyone. Where you know especially that greater knowledgeable and scientific people than you are present, and wherever you speak you will be set upon to be beaten, cut and abused — what is the need? Leave it, let them take their enjoyment. Their life and their niyati has taken them there.
Why do people ignore correct advice and get entangled in such sadhanas?
The speaker says that just as some people's niyati takes them to such a place that even if Brahma ji himself told them to do the pujan of Vighnaraj Ganpati and all their trouble would go — and asked how to do the puja of Ganpati he would say offer durva to the Bhagavan, offer it by his 108 names — they still will not accept even Brahma ji's word, because their niyati is such. They will not accept. Niyati will make them suffer it and then be satisfied; they will suffer. And in just this way, the niyati of those whose complete destruction is to happen, such cursed people, will take them: they will get entangled in the sadhana of such devi devatas as cannot happen at all without vidhi vidhan, without parampara, without krama sadhana — it is not for everybody, but they will have it done.
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.
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.
How should one persuade people who eat non-veg to strengthen the body?
Asked how one should explain to people who take non-veg only with the aim of making the body strong and powerful, the speaker says: you feel the need of explaining to such people too — explain, they will not understand at all. However much you explain, that much they are explaining, and who is understanding? In return they will give you four abuses. These people are balancing the world, brother: so that the number of chickens and goats may not increase, they are balancing it by eating and eating.
How should one get the upadesh from a teacher who says all may do a mudra?
Tell the very person who is saying it should be done, that you yourself give the upadesh, the speaker says. Everyone will come to some field or other at some time or other — say, brother, when will you come to Prayag? The other will say, yes, I will come on such a day. Sooner or later somebody will go to some tirtha kshetra; keep hold of him. Those who say on YouTube that mudras should be done — tell them, brother, you give it. When you reach him, go to him and say, brother, please give me the upadesh. Learn the mudra once from in front of him — the other is teaching it; learn it and keep it. Just take the upadesh once in his presence: brother, do it once and give me the upadesh. What will be lost in it? See for yourself. If at that time he gives it from in front, then say yes, this subject happened. If the other is hesitating to give it from in front, then understand why he is not giving it — apply your own intelligence to this. And if he gives it from in front, then it is jai jai; do it entirely at ease, in comfort.
Why do people return uncured even from the most famous tantra figures?
The speaker says that however large a tantra there is, if you complete this Narsingh Kavach anushthan for the full four months you will begin to see the biggest change of your life within those four months. He says he does not wish to name anyone, but that even from the most famous person in India today on the subject of tantra — the one with the largest fan following, whose capability the whole world is watching — people come back and message that he tells them everything but the cutting is not happening, the trouble is still there. To all of them his request is that however great a man may be, he is an ordinary human being and everyone has a capacity.
Can any person give a hundred per cent solution to a tantra problem?
However much you do, the speaker says, nobody is going to wave a magic wand. Telling a hundred per cent truth about someone is one vidya — but solving that problem, doing a hundred per cent nirakaran, is written down and kept: it lies in no person's hands at all. Only the Mahashakti can do it, and for her sake, to please her, you may perform an anushthan yourself or have it performed by someone else.
Can milk offered on Shiva be given away to the poor?
The next question is whether milk offered on Shiva may be given to anyone. Nowadays a fashion has arisen, the speaker says, of showing that one should offer milk and distribute it to the poor. In his opinion that thing is not correct, and you should not do it.
Can a Mahavidya be sidhed?
Asked about the origin of Bhagavati Aprajita and why she cannot be sidhed, the speaker says that no Mahavidya can ever be sidhed by you or by him. He does not know what anyone means when they speak of the siddhi of a Mahavidya. Whose siddhi takes place? Even their yoginis bestow grace. The sevikas, the paricharikas of the upa-yoginis have so much capacity within them that there is nothing they cannot do — it is they who are sidhed, and even that in a very subtle form, remaining within great limits.
Why should the mool granths be consulted directly?
In later times, the speaker says, there were many people of the sort who arose to damage Sanatan — commentators, in a way, who converted Sanskrit into Hindi. In writing, errors occurred through them; they wrote some things wrongly. When you look properly at the mool granths, you will come to know very many things.
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.
What rule should be followed before giving anyone an upaya?
Whatever upaya you give, whatever thing you tell — either you should have done it yourself, or had it done, or it should be such that an ordinary person can do it. He says the prayoga itself is a very good prayoga, do 108 for twenty-one days; but do not describe it wrongly. Try reciting it in Hindi, in Sanskrit: however fast you go, the pronunciation must still be done correctly. In a minute and a half it is not possible however fast you read; even reciting it like a poem it will not happen in a minute and a half.
Is sandhya necessary daily, and does the Kali Sahasranama have a trik effect?
Asked whether sandhya must be done daily and whether another sadhana will be perfected without sandhya, he answers that in a fully Vedic-tantrokta way it is not needed. Asked whether reciting the Shri Kali Sahasranama produces any trik effect, he answers no, no, no — no trik effect is produced by the recitation of a sahasranama; there is no such thing.
Does the aak Ganpati work by itself?
He says he repeatedly says that in however many tantra granthas are current in popular circulation, anything has been told only up to a limit, or the commentators have twisted and presented it. Merely having an aak Ganpati does not do it. Two more things are required along with them, and only then does that prayoga work. What those two things are, he says, he will tell some other time.
Why should a sadhak not get stuck on a single experience?
You did japa for one day and had an experience — what is the meaning of an experience, he asks. Anything can happen there. Why do you all get so stuck in experience? Move on from experience. You did japa once, you recited once in one day, somebody passed behind you, and you will hang on that experience for ten years, going about asking everywhere what the meaning of an experience is. Come out of the experience; make that experience part of your life. Do sadhana again and again and try to obtain it, rather than asking in ten places what an experience means.
Gayatri is Vedokta, and people doing it by Shri Ram Sharma ji's sayings have been thoroughly ruined
Asked how far the things said about Gayatri by Shri Ram Sharma ji are according to the shastra, he says he has spoken about it before too: doing Gayatri following his sayings, people have been thoroughly ruined and will go on being ruined; he does not agree with him at all. However much they may speak according to modernity, he says he will never speak in favour of those who cannot walk according to the shastra vidhan. Because this is Gayatri: had it been tantra, then in tantra there are a great many such things where, on account of parampara, things become different, since there are capable and siddha persons. But here the subject they present negates the shastra altogether, and Vedokta things at that. Gayatri has come as the form of the Veda, she is regarded as the origin of the Vedas, regarded as Veda Mata — and they manifest her entirely in an unVedic form.
The Kaul sampradaya states its panchamakar openly instead of doing two kinds of work at once
He says he sees people connected with the Gayatri Parivar who, while eating meat, will still ask whether they may touch him, and who answer that nothing has been forbidden about eating. He asks how people, being Brahmins, do acts of this kind, and says he does not know what those people are taught. Better than that, he says, is at least the Kaul sampradaya, where they do say openly, yes brother, we will advance by eating meat, my panchamakar is such — they say it thumping their chest and go forward, and there you cannot call them wrong. Here people are doing two kinds of work at once.
What must be done for full knowledge of tantra?
Asked what must be done for full knowledge of tantra, he answers: for full knowledge of tantra, first obtain the beginning knowledge. As you become fit, of themselves such people will come into your life as will carry you into that field. Tantra, he says, means jaadu-tona, indrajalik vidya, kautuhal vidya — this alone is the meaning of tantra he can see in today's time, whatever people want. Siddhi like that of Dhirendra Krishna Shastri ji of Bageshwar Dham Balaji: this alone has become the meaning of tantra's siddhi today, that some person comes and we tell him everything without asking anything about him. Beyond that there is no meaning. Tell him, and after that how he is to be set right, whether he will be set right or not, what his gati will be — there is no interest in that at all; they are just telling. That alone is held to be siddhi in today's time. Then all the sixty-four principal tantras are useless; only this one siddhi, of doing kaal gyan siddhi — and it is not even kaal gyan. For full knowledge a whole life is too little. Begin.
Is it right to speak against Bhairav Baba?
Told that Bhairav Baba has been abused, he says it is completely wrong. But he will not raise the subject and speak against the person, because only one thing would follow from it — that it is a publicity stunt: say something crooked about some very famous person so that your channel and video may go viral, and people will not listen to the subject inside it or understand it. So what need is there to say anything about anyone? People are intelligent themselves; but people have nothing to do with intelligence, they have to do with miracles.
By the time people accept that it can happen the ruin is too deep for small prayogas to undo
The speaker says that by the time you understand and accept this whole vidhan and tantra and think of countering it, it will have given you ruin at such a level that you will not be able to rise again. Once the harm has reached a very high level, small or light prayogas do not work, and the person becomes still more negative — saying such things do not happen, and if they do, why is nothing happening when we do them.
Is it only the woman who is bound?
The speaker calls it a misconception that only the woman is bound and only her womb is made bound. It is not so — many times it happens that the man is bound. Then, although the man is capable, until deva kripa is present within him no offspring can be produced.
Videos display fierce Bhairav forms that ordinary people hold no authorisation for
He says that after every four videos, one video comes on such fierce forms of Bhairav ji that ordinary people are simply not authorised for that form — and the whole thing about them is told. And it has to be told, he says, because brother, it has to be shown to the public that we have a great deal of knowledge.
The village vidhan of kicking the womb with a second girl seated alongside is condemned as very wrong
Concerning anything to do with the womb, the speaker says there are many vidyas, and in villages people also run a vidhan of kicking the womb. They do a very wrong thing: they seat some good girl alongside, calling her a friend or companion, and deliver the kick on this side — and the second girl's life is ruined. This one's was made and that one's was gone, he says. Avoid all these things, keep attention on them.
Can Bhagavati Tara's sadhana be done at home like any other?
The speaker says people now ask about the sadhana of Bhagavati Tara as though it were the easiest thing; everyone knows it should not be done, but they are being convinced that Bhagavati is very gentle, that Bhagavati is full of maternal love, so why can you not do it at home. His answer: if it were so that everyone could do this swaroop, could do it at home, then why did Bhagavati go and sit in the shamshan? Why is her swaroop properly connected with the shamshan? Why does Parvati ji not go and sit in the shamshan then, why does Durga ji not sit in the shamshan, why is Taramai seated in the shamshan?
Every swaroop has a reason behind it, and tantra cannot be made right by turning it all into philosophy
There is a reason, the speaker says: how does a shava asana become a Shiva asana? How does Brahma ji become the lotus, when does he become it, for whom and when does Bhagavati make him so, and why did this become necessary? Why has Jagadamba gone towards the two-syllabled and the three-syllabled? There is a reason behind it, and you cannot make everything right merely by giving it this philosophy. If you put every single thing of tantra into philosophy — that no, this is tantra philosophy, according to it this and according to it that — that, he says, is not right. Behind every swaroop there is some reason or other.
Build tapo bala so an attacker's own deities turn on him, and let the sawari not need to come and speak
For those who bind, feed and tamper with energies to harm, the speaker says, the good "offer" is this: raise your tapo bala by japa-tapa so much that when the other person tries, his own deities tear him apart — he sends to have you killed without even seeing who stands in front. If your deities are weak, if you do not raise tapo bala and only stay in play and feeding, that is what will happen. What he finds most negative about bhagat and sawari-playing people is that most never do brihad japa; the sawari comes, plays, says what it says, and they spend all day in that, making a joke of it — this goes on on YouTube too. Purify the asana, sit on it, do mantra japa, do purashcharana of a kavach. When the sawari comes, let the state be such that it need not come onto your body and speak: become one with it, close your eyes, let its eyes and yours become one, so you see divine things through its eyes. Only then can the sadhak properly use his shaktis.
Rahu strengthens whatever the person already likes, rule-bound or otherwise
But this subject of Rahu comes into it so much, he says. What is Rahu? He strengthens that thing which we like. If a person likes the rule-bound way just discussed, then he will look for a path to become worthy, so that if he must work in this field it be done with the full niti, niyam and vidhi vidhan. But for one who wants to bypass it, Rahu will put exactly this in his mind: that these are useless, nonsensical talks with no basis at all. You would get a basis, he says, if we were to name two or four — but why should we? You enjoy yourself; we too are enjoying ourselves.
Should such practices be dismissed as totka?
Do not go into that, he says — everything cannot be called a totka, and everything cannot be put into totka either. Some things are very good, which are obtained only by a divine effect; so do that, and keep it.
The tantra books of Arun Kumar Sharma may be read for information, though not every account in them can be supported.
Asked about Shri Arun Kumar Sharma, the spiritual writer of Banaras, and his books on tantra, he says: certainly, read his books, you will get information on a great many things. But he adds that having read all of that writer's pieces, and without wishing to lay blame on anyone, he cannot support the kind of tragedy that comes in every one of his narratives — what happened to him, what happened to the tantric.
The worship of Sai, mulla, mazar, murda and kabr is forbidden, and those videos are kept up so that one family may be saved.
He refers to the videos he has made relating to Sanatan culture in which he has forbidden the worship of Sai, mulla, mazar, murda and kabr. He keeps them so that one man's life might be saved, so that one family of Sanatan culture might be saved, so that some Sanatani Hindu might be saved and might give up worshipping mulla, mazar and kabr.
How is the grace of a kuldevi obtained?
Asked for some upay for obtaining the grace of those whose kuldevi is the Shakambhari form of Maa, he answers that the grace of a kuldevi does not come about by totka, by tona or by upay. Although, he adds, it is the totka that goes most viral these days, and this is exactly why his channel runs so slowly — because he never tells a totka.
The exam totka of two drops of honey on a betel leaf placed on the Shiva arghi is recited only to ridicule it.
He recites the popular remedy in order to ridicule it: if the child has not studied, if his examination is near, if he has read nothing and wants to do nothing — take one betel leaf, put two drops of honey upon it, place it on the arghi of Shiva ji, and the child will top. So from today let nobody teach their children; let everyone adopt this totka, and Shiva ji will go and write the examination. Totka does not run on his side.
How does the name Sati come to be given in the same way?
After that, he says, if there is a married woman whom people in her husband's house burn and kill for dowry or for some other cause, she becomes a Sati. Know the truth: prets and pishachas are being seated and worshipped, and the name of God has been given to them.
What is actually seated where Kali is worshipped in abhichar?
Now, whether in the negative or in the positive — ninety-nine per cent of people raise it up only to run it in the negative, he says. Then, when they set it running, they will give it the name of Kali ji. The puja of Kali ji is indeed being done, but where is Kali ji there? It is a churail sitting there and taking it, if it is spoken plainly. They gave it the name of Kalika. And in exactly the same manner this Bhavani business runs: they said Bhavani, and now to the dead one itself they said Bhavani — Mare hi Bhavani. What is Mare hi, brother? Find that out. Since when did she become Mare Bhavani?
The worship of Corona Mata was superstition spread by making a new deity out of the epidemic.
Although these things happened earlier, now they have become very few, he says. Speak of the present time: as Corona came, you will have seen the videos — the worship of Corona Mata had begun in between. A whole photograph of Corona Mata was made, victory to Corona Mata, a Chalisa of Corona Mata came out. In this manner superstition was spread.
What happens when a sadhak cannot complete the process he began?
In exactly the same way, he says, even though this shakti was in the positive — since it was awakened by the force of mantra and these sadhaks could not complete that process, and in a half-finished state could not manage what they had obtained, they gave it to others; and the others knew nothing at all of what was being given to them. Then they died, and afterwards they too will be worshipped, worshipped under that very name. And those people then slowly went on increasing in kula and vansh and went on being worshipped in the kula. So the Mahashakti who was there remained in her own place, and those who died on account of those shaktis began to be worshipped after becoming shaktis, and were given separate Bhavani names.
The Christian healing meetings are said to work through a promise given to what he calls the Shaitan.
This very thing, he says, is what is being used in the Christian healing meetings, by which people are cured immediately. Through the Shaitan there is a kriya of theirs, and if one goes into it, this is what is being attempted to be known, from the information obtained from various people; speaking too openly about it also creates difficulty for people. Here a person has grown tired serving Hanuman ji and Hanuman ji is not curing him, but they went into their healing meeting and then and there he is getting relief. The first work: the one whom they have, in our ordinary language, made siddh or given a promise to — the promise it keeps is that after death your condition will be of this kind, or you will have to do this work — and they are very perfect in it, that yes, we will do it.
The aim behind those healings is held to be the spread of the faith by any means.
Their chief purpose, he says, is to increase their own religion — Christianity should spread by any means, whatever else happens. Beyond that they think of nothing. They use those shaktis here to cure others; there is so much capability in that negative power that it cannot change prarabdha, but it can create an illusion for them for a while — a year, months, six months, one, two or three years, that much power it does have. Old things have capability, and in that manner these people do it too, but in front there is a full white coat.
The effect falls quickly upon Hindus because rules bind them on one side while the other side demands no labour at all.
Its effect falls very rapidly upon Hindus, he says, because here the pandit ji is telling you that if you do havan in this way a mistake will occur, difficulty will occur, do not do it like that — he is telling you rules and laws. Who will go and observe that many rules and laws? Even what is being told for doing it in the ordinary way will not be done by you. There no labour has to be done: they went there, he merely snapped his fingers, gave water to drink, the work was finished, that fellow was cured.
After such a healing the worship of one's own devi-devta and pitrs is forbidden.
But after that, what? Do not do the puja of the devi and devta of your own house — that is the very first thing. You will have to come here to church every Sunday, you will have to come to the prayer meeting, you will have to accept Yeshu Masih, you will have to accept Mata Mariam. So your pitrs have gone off to fetch oil, and your devi and devta have gone on the Mansarovar yatra; you are told to follow Jesus and Mother Mary instead. This is what is happening.
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.
What does it mean if sleep suddenly breaks between two and four?
A questioner doing puja between two and four says his sleep is suddenly breaking and asks what it means. It is a very good thing if sleep breaks between two and four, he says; but the first cause of it is that we people, according to nature, have our body most awake in that very period. Now we have changed our routine, so accordingly our body too becomes of another nature. If we sleep at one o'clock, from where will sleep break? The reality should be that a man goes to sleep by eight, which is not possible today, since a man's office itself ends at eleven at night. So if your sleep is breaking between two and four, the meaning is simply that your body has attained its natural state.
Once a conviction is formed, even good people turn away from a truth that strikes at it.
Speaking the truth creates great difficulty for people, he says. When he said the thing about the flower khappar, even good people turned away, saying no, it does not happen like that. Once a conviction is formed in the mind, striking at it, taking an axe to it, becomes a very difficult matter; people are not ready to accept.
Old tantra books held by a hereditary sadhak should be studied, not the translations of present-day commentators.
If you wish to read books on the subject of tantra, then of all the old books, try to make contact with such a sadhak as has the old books, he says. All the commentators of the present time, who are translating things from Sanskrit into Hindi, are leaving it very difficult — meaning that they are turning the meaning into a distortion. They attach such notes of their own that you will be disturbed on reading it and will feel: what is this? So either study it under the guidance of some sadhak who can tell you its correct import, or else study the old books, obtained from earlier hereditary sadhaks, read and returned to them after increasing your knowledge.
Jyotish and tantra as complements, each with its own limit
The speaker says jyotish and tantra are complements, though online sadhaks and astrologers keep calling each other frauds. Through the janma kundli jyotish analyses the trouble born of past karma and what harm is still to come; the shanti karma that follows is done either by vedic or by tantrokta vidhi, and for afflictions like bhoot-pret one has to move on to tantra. Tantra in turn cannot claim to know everything through its siddhis and dispense with jyotish — every vidya has a limit, and no one is Mahakal or Mahadev who knows all.
The bhagyesh is never given in daan: read the kundli before any tantra remedy
The speaker says the planet sitting in the ninth house is the bhagyesh, the karaka of fortune; if it is a friend of the lagna and strong by degree, jyotish says one must never do daan of that planet — the bhagyesh is never donated. If a tantra practitioner, without reading the kundli, prescribes a daan of that very planet, the immediate trouble may ease, but afterwards fortune stops backing you: 90% of the work gets done and the last 10% goes to someone else. So the kundli must be analysed first; only then does the daan or kriya done through tantra bear full fruit.
Tantra too runs on the nine grahas and the 27 nakshatras
Turning to the other side, the speaker says astrologers greatly underestimate tantriks, saying nothing happens through tantra and everything comes from the nine planets. His answer: your vidya comes from the nine planets, and so does the vidya of those who went into tantra — nothing runs without the nine grahas and the 27 nakshatras. They were made to give the fruit of our karma and keep life in balance: wrong karma brings its punishment and good karma increases our punya, in this birth or the next, and it depends on us.
Can abhichar and bhoot-pret badha be cured by jyotish remedies alone?
The speaker says no. Astrologers underestimate the shatkarma of tantra: someone gripped by abhichar is called mentally ill, someone unbalanced by a pret or bhoot badha is told he is play-acting, and the remedy is a gem, "do 8000 japa", or "it is Rahu's dasha making you confused" — job done. But abhichar is a very big thing; the vidya of good astrologers lies useless before it and cannot move a straw, and people spend their lives doing paths without anything shifting. There one has to follow tantra vidya and take the help of those who know it; society needs them too.
Signs of a pakhandi astrologer or tantrik
The speaker says belittling each other yields no good fruit: an astrologer should not look down on those who know tantra, and a tantrik who has received something by Bhagavati's grace should not underestimate astrologers, since both vidyas were made for lok-kalyan. As for frauds, you will recognise them yourself — the one who makes you change colours daily, the tantrik who sees abhichar on you at every turn, the one who keeps saying it is Rahu's mahadasha, now Ketu's, now Mangal's, do this japa, that daan. Ask what result and what peace you are actually getting; do it only as far as your pocket allows.
Adhyatma has come to mean swachhandata — freedom from rule and discipline, dressed as spirituality
Adhyatma itself is no longer one place, the speaker says. Nowadays the definition of adhyatma has become swachhandata — unboundedness. That is, become free of the rules and the discipline connected with our Sanatan Dharma. People today have joined unmuktata to spirituality.
On the largest channels no negative comment survives, and nobody is asked to do any work
There are very big gurus, he says, whose channels he watches; their videos have gone viral and grown very large, they come up in suggestions, and among their followers not a single negative comment appears — so firmly held are they. The reason, he says, is that people do not want to make effort. He writes it down and gives it: if their words are followed, the person who follows such people while telling himself that he is a Vedanta-margi, going into the Upanishads, going towards the Vedas and accepting the Vedas, is not accepting the Vedas at all — he is leaving the Vedas and doing such damage that even what would have come to him will not now come.
Should you follow anyone with eyes closed?
You have some buddhi within you, he says. God has given that small amount of intelligence, and the whole compilation of the life you have lived is there, so you will think about what is wrong and what is right, and take the decision by thinking — not with the eyes shut.
Why do people not make a simple person their guru?
Do you know why you do not make an ordinary, simple person your guru, he asks. Because in today's time we like only that which is beautiful to look at. If we are going into adhyatma and want a spiritual guru, we want people who will serve up, in the name of spirituality, things that carry our life along easily, with no rule and no control in it. In spirituality what we want is swachhandata — he says he is saying it plainly.
The strict teacher is never liked quickly, which is why the loose guru is preferred
The teacher who was strict in school and college was not liked quickly, he says. The children who studied liked him because they were sharp at studies; the shirkers used to abuse strict teachers even then. In the same way, in spirituality the people who will make you unbound, who will say what need is there to get up at four in the morning — if getting up at four made the intelligence great then a buffalo's calf gets up in the morning — such people will become your good spiritual gurus and you will like them. But if a spiritual person is plain and tells you correctly what spirituality is and how it is to be carried, you will not digest that.
The illusion to break is that a mantra blown into the ear is the whole of it
He says he is telling all these things in a general way so that the illusion should leave people's minds that there will only be a physical guru, who will give one mantra, blow it into the ear, and then the work will be done. Please come out of this illusion that it is only up to that much. In reality things are quite different, and he says he is trying to tell them exactly that: please do not get stuck only at guru, guru, guru, a physical guru who has two eyes, one nose and two ears.
Isn't incense in temples a loss to dharma, given bamboo may not be burnt?
Aditya Raj ji asks that burning bamboo has been prohibited, and nowadays there is agarbatti in all small and large Hindu temples — is dharma not being harmed by this? The speaker answers that on this very channel there is a video connected with this subject in which a good many small points have been explained, and asks him to listen to it once.
How far can a physical guru actually help?
Physical gurus will never be able to help you to that level, he says — you will see. How much will they help you? You have trouble and you will tell them; what help will they give? They will do a puja-path for you, tell you something. At one point they will get fed up.
What does he say about initiated people who never see their guru?
Among those listening, he says, there will be many who are initiated — and how many of them will be such that after taking diksha they were not even able to see the face of their Guru ji. This happens too. The diksha was taken and the Guru ji is simply not available; even to meet him an appointment is needed. So what has been gained by the diksha? People are wandering street to street having taken diksha. What is the use of such a diksha? We will go to those who come the moment we call them, and for that the grace of the guru mandal alone is needed.
Hanuman did great works on Ram's name alone, and still people place no trust in him
Hanuman ji can do such great and great works only by taking the name of Ram ji, he says, and yet you all simply do not have trust in that very Hanuman ji.
Why is there such an attraction to siddhi?
The attraction to siddhi exists, he says, because in reality we want siddhi so that the word reaches among people that this person has a siddhi — for the satisfaction of our own mind. So that one's own ego is satisfied and fattened, and people say of us that yes, he has a siddhi.
Why do people ask only for siddhis?
To the comment asking why people ask only for siddhis, and saying that one should wish for the darshan of the deva by doing mantra japa and naam japa, he says that just now somebody had done it: a person was told the vidhi-vidhan for getting darshan of God, he did not do it, and today he wants to give it away. He will put it in the Telegram group and they can see it in a while. In today's time, he says, nobody wants any of these things.
Should an advanced sadhak read uchchatan symptoms as an attack on himself?
The speaker states plainly that this is not a high-grade effect of tantra; he is speaking specifically about what occurs from an abhicharik prayoga. If you are a sadhak of a high order, he asks you not to take these things upon yourself.
Can a single prayoga cut every tantra done to you at once?
When so many prayogas are happening at the deva level, the speaker asks, how can you as a human think you will use only one shakti and, in one attempt, spending lakhs, cut every tantra that has been done to you and then live an extremely happy life?
Kathas are commissioned as spectacle, with postures and gestures that have nothing to do with anushthan
Perhaps it is not Bhagavati's wish, the speaker says, and she gives no one such good sense. Those who commission things commission kathas — different sorts of postures and gestures, women seated on the vyaspeeth, nothing to do with anything, just enjoyment; the Bhagavat katha runs and nothing happens. Resistance to the atrocities, he repeats, is entirely possible; the one commissioning it and the one performing it both have to be of the right kind.
Other tantra channels shove extra beejas into the Navarna and panchakshari mantras
The speaker says other channels that make tantra videos have shoved in the Navarna mantra, the panchakshari mantra, every mantra — do it, do it well, do it like this, put Om on it, put Om on both sides, insert this beej in the middle, insert the Shreem beej. He never says do Navarna japa this way or that, because Navarna is in itself maha-explosive and in the highest degree consistent with science.
The guptata of mantras will not be broken for popularity, as those running an asur kula did
It is Kaliyug, the speaker says: anyone will say it is not so. He recalls a man who was running his own separate kula, an asur kula, who would give a hundred and one mantras with all the beejas shoved into them, saying we will earn money. He says that if he wished, with 30,000 on the channel, such videos could be made and views would grow comfortably — but his mind does not accept it.
Is bhaav enough when only a lota of water and five raisins are offered?
And you keep, the speaker says, one lota of water, five raisins counted out, two cloves, one camphor — and then say, how will they not be pleased, how will the work not be done? Then in five raisins you say, my bhaav is this much. If it is bhaav, he asks, why are you doing so much? With bhaav, fold your hands and sing a stuti.
Katha has its place, but sadgati does not come by katha alone
A listener says people seated on the vyaspeeth show Krishna ji's character as bad, though it is nowhere so in the Mahabharat, and that people are pleased by such antics. You are speaking rightly, the speaker replies; what more is there to say, everyone knows. Katha is right in its own place and has its own stage, necessary for you and for us — but that sadgati should come merely by listening to katha, in the way it is going on nowadays, he does not accept at all.
Is nag mani really found?
Whether it is found or not found is a separate matter, the speaker says; those who talk of it and show it may show that this is nag mani, but what its reality is, is a thing to be known. If he were to say yes, it is found, you would then say show it — and from where would he show it, since he does not have it. Yes, he has seen such things; whether it was really that is a different matter to speak of.
Can Mahakali be sent against someone by giving bhog and bali?
Nobody can send Mahakali, the speaker says; no one has that much capacity. It is a manner of speaking that Mahakali is walking, that the chauraha-wali is walking — she is not sitting so idle that she will go off having eaten one laddoo or some meat. That is a separate thing, and he has already clarified the subject in videos on which shakti it is that walks and what she actually is.
Videos sent in claimed it leaves one with no concern for home, family or the world.
Sadhaks had sent him links to videos claiming that if one performs Bhagavan Dattatreya's sadhana, the avadhoot state will be attained — avadhoot meaning one who has no concern left with home, family or the world. Because of this, he says, fear has arisen in people, and he had kept the subject brief the previous day but now takes it up at length.
Why does the Aghor form disprove the fear of becoming an avadhoot?
If such a thing were true, he says, consider that Bhagavan Sadashiva too is not a householder in one form — he too is in the Aghora form, absorbed on Kailash in yoga mudra and in his dhyana. Have all the people who do his puja and seva renounced the world? Whoever worships that Aghor form today, he says, is the biggest householder of all: he has taken Aghor diksha, has made a whole separate tradition of his own, is marrying and fathering children, and is calling himself an Aghori too.
Does japa of Datta's ekakshari beej force the avadhoot state?
All three kinds of shakti are absorbed in him, the speaker says, and whatever you need — with whichever kamana you do japa of his mantra — that is what you will attain. There is not the slightest need to be afraid anywhere, that doing japa of Datta's Ekakshari beej will bring the avadhoot state. It is not so. What matters is the sankalpa with which you are doing the japa, and you are not doing it for the avadhoot state at all.
Is the avadhoot state attainable by a lakh and a quarter of japa?
The avadhoot state is not so easy that you will do a lakh and a quarter or five lakh japa and your state will become like that, the speaker says. Speaking plainly, he adds, we too could make and upload videos on YouTube saying that five lakh japa were done and such a thing happened — but believe it, after five lakh japa not a leaf stirs. It is not that easy.
Is the avadhoot state itself something to run from?
This is a divine sadhana in itself, the speaker says, and you are not to be troubled anywhere that something untoward will befall you. And if the avadhoot state is attained by someone, then in itself it is divine and miraculous. Why are people running from it, he asks, and why is this thing being made frightening? It is a matter worth thinking about, why people fear it. Becoming an avadhoot is not so easy a matter, and even if it did happen, in itself it is divine — you would liberate your whole kula.
Should a householder sadhak be frightened by others' bad experiences?
You are not to become a Naga sadhu, the speaker says — you are to do sadhana and attain material things. Wealth is wanted, he says, and apsaras to spend the wealth on; all the kamanas are there. So do it free of anxiety, but do not run, do not fear in this way on hearing some person's experience that he did japa of some mantra and such a state came upon him, that a Dakini came and began taking his bhoga directly. That state is a separate matter.
Should every problem be attributed to tantra?
If you will think that every thing is tantra, that every thing is a negative effect falling on the body, that this thing will only be cured by mantra, only cured by a tantric prayoga — then that is your foolishness, it is superstition, the speaker says plainly. He says he cannot support this thing every time. The reason is that you are twisting every thing around and joining it to tantra.
Is what is seen as chillam and ganja the same as what the sadhus take?
Chillam and ganja are a separate matter, the speaker says; but the attainment of dhyana yoga through it, the consumption of those herbs, is taken by a different medium. You are thinking that they are taking a chillam, but that is a different subject, that thing is altogether different. And worldly persons cannot understand those subjects — therefore it is not proper even to discuss it. To them it will only seem that the man is indulging in an addiction of some kind.
The messages that came in were mostly the fear of becoming an avadhoot.
Just now, the speaker says, it was only being discussed that tomorrow's sadhana should be completed, because a great many people's messages had come in. The biggest fear everybody had, he says, was that we may not become an avadhoot — meaning that if we become an avadhoot then we will wander about the house like that, and even if someone strikes us it will have no effect.
Does a Narmadeshwar Shivling need Pran Pratishtha?
No. Pratishtha in the ordinary sense — we installed him in our home and gave him a place, and now he is the master of the house — should certainly be done. But there is no need to perform the Pran Pratishtha of Narmadeshwar ji.
What should be done when the livelihood situation is desperate?
Keep the vrat of the Chaturthi day. Whatever your birth chart may be, leave it aside, whatever Dasha or Antardasha is running. Take Ganpati's refuge before anything else, so that grain and money are never short in the house — and only when the basic needs are met, take up a larger sadhana.
Does Vashikaran work on someone paralysed or epileptic from birth?
The speaker says he has no practical experience of Vashikaran in such a case and therefore cannot answer, and asks the questioner to tell him if he has any. His own reckoning: with paralysis it would depend on which limb; with epilepsy, help in the illness is not possible, since it is not merely a psychological matter.
What should be done when another faith's idol is brought into a Sanatan temple?
That the people present should have said so at the time. Where a Paishachik worship begins beside one's own Ishta, there should be no delay in objecting — say so at once, to the people concerned.
The Kali Chalisa is not to be dismissed for having been written recently
He calls it a very good question and says that through Makhan ji he wants to give this message to all: those who are doing nothing at all should take up something related to their ishta or to Bhagavati. If you have love for Kali ji, take the Kali Chalisa — do not look at it in the way of saying that the Kali Chalisa has been written only recently, so what effect will it have. Leave that aside.
No tantra vichar need lie behind it — an ordinary cause is equally possible
Because one kind is the ordinary kind in which there is no tantra vichar of any sort. It is not necessary that if a person has gone onto a wrong path, or things of this kind are happening, then there is a tantra vichar in it. So it would not be right and proper to say that in his condition there is truly some vichar, that someone has fed or given something and that is why he drinks. This can also be an ordinary matter, and it will have to be seen once.
What is the reason for red ants appearing in the puja place?
You must be offering sweet bhog and leaving it there, he says; red ants come. The second thing is that in the days of heat red ants trouble a little, and in the time of the rains black ants trouble. So do not think anything like there being some negative energy there.
A wick forming in a flower is content made to go viral, not an omen
All these things happen for the sake of making a video viral, he says, which people make and show — that if a wick formed in the flower then your puja reached the devata, and if the wick is not forming then it is not reaching the devata. People put out one and the same video ten times over; going viral is dangerous too, and after that people go around asking everyone. Whatever the situation may be, they will make their guess from that alone: this is the reason. So these things are for saying only; be free of anxiety.
Can wealth be had from the sadhana of an ishta who is an ugra devata?
There is no such swaroop at all that is not capable of giving wealth, he says. Name one devi or devata in whose hand there is no astra, or who has not worn jewels and ornaments and the like. Every devi and devata has three swaroops, however ugra they may be. Bhagavati Mahakali herself remains laden with gold and silver from head to foot; she too does the sixteen shringars.
Which two mantras does the Devi Atharvashirsha discuss?
The Panchadashi first and the Navarna second. The speaker calls these the mantra-raj of the Devi, the most divine of the divine, beyond which there is nothing at all. Bhagavati has only these two as chief, and they are chief because it is these that the Atharvashirsha names openly.
Is a separate form of Lakshmi needed alongside Parvati?
The presence of the Lakshmi tattva is within Parvati ji herself, the speaker says; there is no need to take a separate form of her for it. Look at the forms of Ganapati ji and you will find several in which shaktis connected with Bhagavati Lakshmi stand as his shakti aspects. This, he says, is exactly why it is said that such things should not be discussed before ordinary people — they will be thoroughly frustrated, saying Lakshmi ji is his mother, how can you say such a thing.
Should the shikha ever be cut?
Everyone knows that the choti is not to be cut, the speaker says: the shikha will not be cut in any condition whatever. He describes a man who went after cutting off a shikha, asking how purification will happen if the shikha is not cut, and the village people joining in — because the village people do not keep a shikha themselves, so they ask how this man's shikha may be allowed to remain. When my shikha cannot exist, then nobody's shikha shall exist. That is exactly it, he says: this is what is called dvesha; in the shastras this very thing has been called dvesha, and it is out of jealousy.
Is online diksha a valid diksha?
Online diksha is no diksha at all, the speaker says plainly. Neither is the diksha of the Navarna given over a microphone a diksha, nor is the diksha of the Panchadashi given over a microphone one. All of this — the diksha that a guru gives entirely in the proper manner, by the shastrokta vidhi, that alone is the proper diksha. Keep this matter in mind.
What is shown of the Navarna mantra in serials?
He says it is being shown that in the Navarna mantra people are killed by the name Chamunda. With this mantra, he says, you are doing yourselves as much harm as nobody else will do you. And when anyone explains this very thing properly, people abuse him abundantly — that he is a hypocrite, a fraud, is looting, is frightening, that there is nothing to fear and one should do it treating the Mother as mother.
Why do people want authoritative voices to agree with their own practice?
He agrees with a listener's observation: people make mistakes and also want to hear from authoritative people that they are not making a mistake but doing it rightly — precisely so that their wrong deeds too may obtain authenticity. He notes the complaint that because he cannot say what people wish to hear about a mantra vidhi, his channel's followers are very few and grow fewer day by day.
What is the harm in calling a vidhan an instrument of fear?
The speaker says the vidhan is in accordance with vidhi — go and do it at Ganga ji; the Lord understood and you understood, and that is your welfare. If you have a problem with him personally, keep it. But when people say of the vidhan that it is frightening, they are speaking very wrongly. He says he is awakening people so that consciousness settles within them and no difficulty ever comes in their life; if you have difficulty it is Sanatan's own loss, since one who turns negative makes ten others negative.
Is diksha given over the telephone valid?
He describes those who instead build personal relations with people, agreeing that they are right — absolutely do the Panchakshari, absolutely do the Panchadashi — and give diksha over the phone. Some give diksha free; some say, all right, be happy, give ten thousand rupees and we shall give diksha. Shambhavi diksha, Ghor diksha, the diksha of the juice of malkangni — he says one does not know what dikshas are running these days, given under whatever alarming name can be written.
Five hundred rupees for a puja at a tirtha is called looting, while a lakh for a mantra on the telephone is not.
He says that if a puja path is being done in your name at a tirtha kshetra you are said to be looted — 500, 1100, 2100 rupees is looting, bank balances are being increased, no expense is being incurred in the puja; a puja done in a tirtha by your name and gotra is looting and you will not get it. But 15,000, 40,000, one lakh for a single mantra given on the phone is not looting — and from it siddhi will be obtained, the guru will blow the mantra into your ear from the other end and the Devi will appear in person and say, speak, child, why have you called me.
The parable is about the silver vark people place on Hanuman
It is the greatest mistake people make, he says: they place silver vark on Hanuman and afterwards say that Hanuman does not come to remove their sorrow and their suffering.
Do the mahashaktis withdraw where impure materials are used?
The speaker says this has been spread as a mere kidwanti — that wherever things of this kind are used the mahashaktis will withdraw. The whole world is pervaded in the class of Narayan. Bhagwati Prithvi is verily the form of Bhagwati; excrement and urine go upon her, so does she cease to show grace? Is there any more patient than she who bears the earth? Is her puja therefore not done, or does she not show grace?
Is it auspicious to steal a Ganpati vigraha or a Tulsi plant?
Asked whether the belief in the Sirohi and Udaipur region of Rajasthan, that stealing a vigraha of Bhagwan Ganpati and stealing Bhagwati Tulsi is held very auspicious, is a superstition, the speaker says he has never anywhere read this to this day. He asks the people of those regions and any sadhaks listening to send him proof, whether it is true or untrue, whether it is a kidwanti or some such matter. According to him it is a wrong thing: it is like gold, and the dosha of stealing gold attaches in it; stealing a dev vigraha is a very great offence.
The second way is the rope and the lathi, and tantra should not be done from mere reading
The second is: no, we will stand straight up with a lathi and say, will you agree or not? The one in front will say, no, you are the one who made the mistake, how shall I agree? And then straightaway the rope, the binding, the lathi — you will agree, how will you not. That is exactly what this is. If a mistake has occurred in mantra japa and you have come here having read on the internet, having listened on YouTube, having read on Facebook that reciting the Viparit Pratyangira or the Bagla Pratyangira removes mantra dosha — consider how it works.
What does using the Bagla Pratyangira on Shiva amount to?
Everyone nowadays knows the Bagla Pratyangira, he says. In that mantra it has been said to bind and to strike — so using it means telling Shiva ji, having bound and beaten him: brother, it is like this, you agree to my word, a mistake has been made by me in the japa of your mantra; if you do not agree we will bind you, we will make you jambhit, we will make you mohit, we will drain you. Is that proper?
May the Shiv Tandav Stotra be recited daily?
Asked whether the Shiv Tandav Stotra may be done in Bhole Baba's service by one who does not know any other stotra, the speaker says yes, do the Shiv Tandav, there is no difficulty; do it daily. Do not get caught up in specimens. Those who say the Shiv Tandav Stotra should not be recited, that sesame oil should not be burnt, and go on giving all sorts of odd tips, are doing it to make their video go viral.
Does suffering ever end permanently?
To one doing 108 recitations of the Argala's first mantra he says that is very fine and should be done lifelong. Since a human life has been obtained, that suffering should be wiped away forever is not possible. However great a siddha sadhak someone may be, it can absolutely not be said that they have no suffering, or that there is no suffering in their body or in their life — that is entirely a wrong thing.
What people want is vashikaran in 24 hours and siddhis in one night, which he does not have
The listeners should be of the kind who will listen to these subjects, the speaker says. What people want is: how to do vashikaran in 24 hours; how you may get siddhis in one night; nine siddhis manifest before you in nine days in Gupt Navratri; just do this much — sit down at 12:04 at night, take a monkey's bone in your hand and do the mantra japa. Things of this kind, because people want them; he does not have them.
How long does it take to perfect the ten Mahavidyas with 21 malas?
Asked how long the pratyaksheekaran takes if one does the sadhana of the ten Mahavidyas without deeksha with 21 malas in Navratri and obtains siddhi, and what happens if one does not do it afterwards, the speaker tells Zero King ji that he is quite up in the air. Nothing of this kind happens. Come down to the ground. If you will not do it, then brother, nothing will happen this way either and nothing that way — enjoy yourself.
Are there not factories making silver vark properly now?
He grants that at present there are some factories where silver vark is being made in a perfectly correct manner. But the mistake, he says, is that people have no information about how the vark they buy is being prepared — they only know that if they offer silver, Hanuman will be pleased, and they please him with five or ten rupees of silver.
How long does it take to perfect the ten Mahavidyas?
Oh brother, do you even know what the ten Mahavidyas are, the speaker says — you are asking a question like a child's, that the ten Mahavidyas will also be perfected. In this whole world, in the entire world, leave aside a Mahavidya: if even one Lok Yogini were to be perfected, then attachment to this very life would be released; they give so much. You are not understanding at all what a Mahavidya is.
How long does it take for a siddhi to become pratyaksha?
Asked how much time it takes for a siddhi to become pratyaksha if one does the sadhana again and again every year, the speaker says: do it and see. How many times, how much time it will take, and if the siddhi becomes pratyaksha then what will happen — on YouTube a siddhi does not become pratyaksha, Zero King ji, remember it. Do not keep these delusions; I am never going to give you those delusions, that a siddhi will become pratyaksha on YouTube. Come down to the level of the ground, do it staying with such a sadhak, and then perhaps a siddhi may become pratyaksha. From here it will not become pratyaksha.
How is silver vark made, according to the speaker?
It is shown in some places that the silver is placed in the skin of a sheep, and in others that it is placed inside the pouch of a cow's intestine, and then beaten. Anything that must be made very long and spread out will tear if beaten directly, so the thing it is placed inside must not split under the blows — and that is what the thin sheets of leather are for.
Sanatan is pre-existing, yet in the pursuit of modernity a grave is now worshipped at home
Sanatan is pre-existing — the Satya Sanatan Vaidik dharma — but in the pursuit of modernity people now follow new gods, and worship a grave at home having made Sai their baba, saying Kali comes upon them and Sai Baba is their guru.
Why was the practice of offering silver vark started?
To block that samarthya, he says — somewhere or other this practice was set running for exactly that purpose. In the same way Bhairav was turned out of the house, with people saying do not do Bhairav's puja; and today too people are having Krishna, Kanha, the Laddu Gopal taken out of homes, and stopping the puja of Hanuman, saying do not worship Balaji.
The invaders analysed their defeats and introduced the vark rather than striking directly
It was not that invaders came and finished everything in a single stroke, he says. When they were defeated they analysed where this was coming from; and in the way Bhairav's puja was made to stop, in the same way, to stop this too, they used a vark. Look, he says: the use of silver vark did not exist before — such thin varks were not made in that way.
What was the older form in which silver was used?
Chyawanprash is very ancient and its description is found in the Pauranik granthas; in it both gold and silver were used, but in bhasma form, not in vark form. Above bhasma comes chura — a churna of the kind we eat. Vark did not come. Vark was brought by them, and the chief purpose behind it was that, by placing it between leathers, the thing should be made impure.
Offering vark is a very great paap, and no scripture supports it
Consider how great a paap you are committing, he says. Factory-made vark is available today, but the factories are not showing the full procedure either — German silver and Chinese silver are named, but no authentic source is to be found. If a source can be established that it truly is 100% vegetarian and no such things were used, only then use it.
Why do people turn to pret shakti when they are suffering?
It is true, he says, that a pret shakti removes suffering first if you go to its shelter. If you have gone in sorrow, if you do much puja-path and yet the kripa of your shakti has not come upon you, you take refuge with pret and pishach. And they do show kripa — because they too remember: make this one your devotee, show your samarthya, make him yours.
Nalanda burned with the authentic granthas, and no printing press stood behind them
When Nalanda university was burnt in the medieval period, all our authentic granthas and shastras were burnt with it. In earlier times no printing press sat there so that a book printed today would run to a hundred or thousands of copies and be distributed everywhere. It stayed in one place, in the gurukul; a man went and learned one shastra from his guru.
Which centres were destroyed first, and why does that matter?
The root was wiped out first: all these places were burnt, Takshashila was finished. The 64 Yogini temple, a chief centre of tantra sadhana, was so treated that nobody remained fit to reach it — today people go there after seeing YouTube and Facebook. Your root was shaken first, he says, and so your buddhi becomes blunted.
The peers and fakirs learned as disciples of Sanatan gurus — a jihad of another kind
That as many peers and fakirs as there were, these people became the disciples of some great guru or dharma-dhurandhar of Sanatan sanskriti. He does not say that all of them did so, but holds that somewhere a jihad of this kind was carried out by them — this too has been a form of jihad. They became shagirds, took all the knowledge, and passed it to a disciple of their own.
The original is destroyed and the alterations pushed into the commentary
That whoever learned from a Ram bhakta received the teaching with the bhakti bhav of that Ram bhakta, but could not pass it on exactly to his own disciple; and when that disciple came to preserve it, the work done was: first destroy the mool grantha, and push as much as possible into the commentary. Into it were pushed such things as would make Indra the greatest culprit and Brahma a culprit, and cast aspersion on Brahma's samarthya.
The katha of the forty-nine Marudganas at Shiva and Sati's vivah is the standing example
He asks a question of listeners: you read this thing in ten places — in what manner the katha of the forty-nine Marudganas stands, at the time of Shiva's vivah, of the vivah of Shiva and Sati. At that place the commentators write the thing down in a very wrong way, and then write that on account of fear of length the thing is not being told fully. That, he says, brings anger — put the thing in, because an ordinary person reading it will only take it as absurd, will only understand it wrongly.
Twenty-one days of brahmacharya settles an ordinary sadhak — set that against crores of years of tapas
That you do an ordinary sadhana, keeping brahmacharya for twenty-one days, and after twenty-one days, on the twenty-second, no kaam bhavana arises within you. And he is Brahma himself, the father of this jagat, who made the creation, who has been foremost through five kalpas and in every kalpa gained samarthya by the aradhana of the five maharupas of Bhagwan Sadashiva for crores upon crores of years — and you say kaam bhavana came within him, that he could not be saved on seeing Saraswati, his manas putri.
Study the shastras yourself — pratyaksham kim pramanam
Not to stay silent and blunted when a finger is raised at Sanatan sanskriti, wondering how it could really have been so. Try to know, and then you will find out how it happened. Search. If it seems the man before you cannot satisfy you with his answer, study the shastras yourself, try to search, try to learn from some great person — search until you get an answer good enough to satisfy you. "Pratyaksham kim pramanam" — look at the pramana.
Why is a man who always worships Hanuman still caught in trouble?
He answers that he cannot state the cause — the cause is your own karma, and its prarabdha, that you are stuck in trouble. And you are worshipping Hanuman so that he may take you out of trouble. Do you serve your parents only so that no trouble comes to you? Do you feed them in old age only for that? Is there so much self-interest? That we have suffering in our life and therefore we do puja is no argument at all; it is an unrelatable matter, of the kind that says all your troubles will be solved in one minute — meet the Baba Bengali expert in shamshani ilm. Do not let anything of that kind come within you.
Diksha today and Aghori tomorrow — there is now one in house after house
That an Aghori of that kind is now everyone — there is an Aghori in house after house, and it has come to feel awkward even to speak the word Aghor. Whoever you look at is becoming an Aghori; videos come of people in the shamshaan taking photos and videos of themselves saying svaha, doing havan directly on a pyre, and they have become babas. Diksha happened today and tomorrow they became an Aghori. It should not be done.
A savari came into a house claiming to be the household devi and took a goat bali — what is that?
It is a thing to be very alert about, he says. When such things run through the thoughts, in order to break a household, it is a very great conspiracy. Know this: tantra is a very great conspiracy. That is why it is said that in tantra people feed something to you — this is exactly what "feeding" is. What buddhi the tantric on the other side will apply, and how he will feed it, is very difficult to say.
Why did a headache follow mantra japa at a Kaal Bhairav temple?
You will have done the mantra japa newly, for the first time, he says, so there is a slight effect of the energy — and an effect of fatigue too; the body does grow tired. Next you will say that four hours of japa made your leg hurt, your waist hurt, that sitting gave you acidity. The body simply does not have the capacity. You will not do yoga, you will not do exercise, and then you sit four hours in puja — so there will be some pain until there is practice. There is nothing to fear here. Do not join every single thing to tantra; the body too has its own capacity.
Is a household right to forbid the eating of vark-covered sweets?
A listener says there is a restriction in his house on eating vark sweets. A very right thing, he answers — it should simply not be eaten. The vark is being made in this wrong manner, put again and again into a pouch of leather; and after that, will whoever eats it not incur the fault? That too in gau mans, in buffalo flesh, in sheep flesh.
What may be offered when pure sweets are not to be had?
A listener says pure sweets are not available, that he buys some Amul sweet, and that he mostly offers cashew, almond and raisin in the bhog. That is a very good thing, he answers. And on being told that all this — biscuits in the packet, and the vark — goes on in the temples themselves, he acknowledges that in temples too people are offering the silver vark.
Why is the tantra not cut at Mehandipur?
There is a reason behind why it was not cut, he says. People go to Mehandipur, take a sankalp, and then do nothing about it — and they are hardly going to come and tell you that they could not complete the sankalp. Here a man did wrong work for ten years; smoked charas and ganja, drank liquor, did not listen to the people of his house, did not attend to the devi-devatas. Then when the tantra came upon him he seized upon Balaji, and afterwards said that Balaji could not put his tantra right, that there is a lack in Balaji — and never looked at his own lack. Also, he adds, the people of teerth dhaams have themselves become like that, and this is the running time of Kaliyuga, so some difficulty there will be.
It is the Gayasur attitude — sin freely, then take darshan for moksha
He says a man may seize another's wealth, take someone's money, do wrong to someone, do wrong to a girl, and then, when tantra prayoga is done upon him by some enemy, run for refuge to Balaji and complain that Balaji could not do anything. That has become the Gayasur story: Gayasur took the boon, so go on, commit sin, take Gayasur's darshan and you will get moksha. People have understood it so — but Bhagwan too is very clever; he sets right those he sets right, and those who are not set right are not.
Whose disciple was Sai Baba, and does that make him worshipful?
The name the questioner is trying to recall is Swami Samarth, he says; it is said that Sai was a disciple of Swami Samarth. Very well, let us accept it. Maha Swami Samarth is in himself the Maha Swami of Akkalkot, a mahashakti — so he is held. But in later time people have made everything wrong. Read the Sai Satcharita and see what he did: on the day of Ekadashi he stuffed cow flesh into a Brahmin's mouth, and you say he should be accepted. He, for his part, is not going to accept him.
Is the story of Tulsi's anger at Ganesh a true one?
A listener says that like the Brahma and Saraswati matter, another wrong thing is current — that Tulsi ji grew angry on seeing Ganesh ji and cursed him. Look, he says: the things that are current are of a very different kind. The kathakars and the commentators, not understanding the original thing, have set it down as it stands — and that is all it is.
What has become of kuldevi worship today?
A listener writes that people formerly did the aradhana of the kuldevi with full shraddha and nishtha, and that in today's time kuldevi pujan has been reduced to show and to a completing of formalities. That is a right thing, he agrees.
What is the "flower" that forms in a lamp wick?
It is carbon, he says. In a round batti the wick is a little smaller towards the top and the oil fills up; from burning again and again a soot is bound to form in it — there is a 99% likelihood that it forms. When the oil is not reaching the upper part of the wick properly, that is when the carbon begins to gather there, and that is when you say a flower has formed in the wick. There is nothing special in it. In Navratri everybody's forms, the maximum of people's forms; for those who do not clean it a big flower forms, and for those who cover it with a lid a bigger one still. Take a big lamp, keep the wick a little thin and fill it with oil, and through the whole day flowers of one kind after another will keep forming in that wick.
The lamp-wick flower is soot and rubbish, and the Navratri vrat vidhi says to remove it
It is only a thing that gives satisfaction to one's own mind, he says, and one video went viral and thousands of people have made and posted the same video. The flower has not formed there — you are becoming the fool; do not become a fool. If a flower is forming in the wick, it means there is impurity in the food you are eating; the flower is impurity. Read, in the Pauranik matter of the Navratra vrat, the vidhi of how the lamp and the wick are to be set right, when the soot that gathers is to be removed and what mantra is to be said. Had that thing been auspicious, it would have been said instead: a flower is forming, it is very good, let it form. But it is soot gathering; it is rubbish.
Such people have defamed the name Bhairavi — understand plainly what they mean by it
Understand what the meaning of Bhairavi puja is, he says: they are directly telling her to do wrong, improper acts with them. And such duplicitous people, who tell others to do things of this kind, ought to be beaten with shoes and nothing else. They have defamed the very name Bhairavi. He says plainly that a negative energy is upon her body, a kshudra thing, a base and rotten thing that is doing wrong work upon her body. Boys have this problem too, he adds, but boys do not speak quickly and a separate fear grows in them; girls, when they become greatly frustrated by it, speak trusting someone, and then these wretches give it the name of "Bhairavi puja" — lustful, duplicitous people, of the kind who make one wish to abuse them.
Tantra is a jagrat vishaya, and dosha for a mistake attaches in every field
The speaker says tantra is called a jagrat vishaya because it gives immediate effect; Vaidik things are one thing, and tantric or tantrokta things are a field of their own. But he warns against the illusion that a mistake made elsewhere carries no Dosha while a mistake here brings dosha quickly: dosha for a mistake attaches everywhere, whatever the field, so no one should think they will get away with an error somewhere.
Asked what fault the critics actually find, he says his own sadhaks went there and he accepts by pratyaksha that the siddhis are real
He asks the critics to state what specifically is wrong in the subject he speaks on, and what fault they are picking. He then says that some sadhaks of his own Grihastha Tantra family have gone there, earlier and later, and their videos are available; within whatever limit they could, they have reported what they found. So he will accept it: pratyaksham kim pramanam — we have seen it, siddhis are with him.
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.
Before ordering a yantra one must ask who will make it and how, because the craftsmen it is outsourced to matter
So much confusion has spread about yantras that one hardly knows what to say, he says. A few days ago someone posted a silver yantra, offering to have one made for anyone who asked. A maharaj ji enquired — brother, how will you make the yantra, what will it cost — because he is very conscious that what a sadhak has should be of the right kind. In the discussion it emerged that the yantras were being made by outside craftsmen the seller did not know; the answer given was that there are no craftsmen left among us who do the fine work of shaping the leaves and bending the wires, and nobody wants to learn it.
Asking for a vidhi of merely ringing a bell and showing an agarbatti, so that all work is done by that much, is called foolishness
People are so foolish, he says: they say that these people conduct big pujan and tell big things, that it will not be done by them. Tell us some vidhi of ringing a bell and showing an agarbatti, so that all my work may be done by that much. Everybody's life is made up in just that much — do not tell us more than this. Pandit ji, do not tell it so long. That will not do.
Why offer anything to God when God is everything?
He says a follower of Rampal has come along with the false argument of why God should be given anything, when God is everything. Certainly God is everything — and it is his samarthya that he is manifesting the anna, and he is giving the buddhi within us too, so that we may make the offering of "tera tujhko arpan".
Bhagavati Shashthi and Bhagavan Bhairav ji are left out of public discourse precisely where a deity has the greatest utility
This subject will not be discussed, he says; this will not be told. About Bhagavati Shashthi it will never be discussed. About Bhagavan Bhairav ji it will not be discussed. Wherever a deity has utility, wherever a form has greatness, on that there will be no discussion.
Every house without a place for Batuk Bhairav should perform his sthapana and pujan, and give Bhagavan Bhairav a place
He closes by saying: all of you certainly do the Ganga ji snan; and in whosoever's house there is no place for Batuk Bhairav, perform the sthapana and pujan of Batuk Bhairav ji in your house. All of you give a place to Bhagavan Bhairav, to the kula Bhairav. Abandon being frightened of them; abandon people's prapanch.
Those of wicked chitta who separate you from your ishta and your household devatas are to be ignored, and one's own shastras read instead
Save yourselves from these ponga people, he says. Do not listen to the words of these people of durbuddhi, kubuddhi and wicked chitta who separate you from your ishta aradhya and from the chief devatas of your house. Read your own shastras, read your own Puranas — you will understand how the utpatti happened and what their importance is. You and I may say something wrong, but what is written in the Purana, what has been discussed about them in the shastras and the tantra shastra, cannot be wrong.
Why is Bhairav associated with pret and pishach?
Of one who has manifested from the amsha of sakshat Shiva, he asks, from where does the talk of pret and pishach ever arise? If his form is such, then it may be said that he dwells in such a place too. And Bhairav ji is not merely one — understand his bhed: they are many, and they are also one.
God has the samarthya to assume innumerable forms at will, and a god who cannot do so is no god at all
It is his samarthya, and only Bhagavan can do this, he says; God has the samarthya to do anything at all, and can assume innumerable forms. Those whose gods cannot do so are then not gods at all. How capable is your god, that he cannot assume a sakar form; how incapable, that he cannot assume more than one form; how capable, that he cannot eat anything, cannot dance. Our God is capable of doing everything.
Those whose gods are incapable deserve mercy, and their gods should take sharanagati and attain shakti and siddhi
Those whose gods are not capable of doing all this — one should show mercy upon them, he says. Their gods are incapable, and their gods should take the sharanagati of our God and attain shakti and siddhi.
Being asked to observe Brahmacharya and to mind the asana and Pavitri is what people call torment
The speaker names the complaint directly: that he torments people. What they mean by torment, he says, is that he asks them to go by the rules — observe Brahmacharya, mind your asana, mind your Pavitri. Had he simply said stay as you were, eat and drink and enjoy yourself, that would have suited.
Does a Peepal growing on the house wall mean something?
This is not a subject for that much superstition. It often happens that a Peepal simply grows on a wall. Leaving out an auspicious tithi — a Parva Kala — at any other time you may take it and plant it somewhere else, if it has grown large. There is no need to attach Pret and Pishach to it.
How can real Sphatik be told from fake?
It is true that Sphatik sparks when rubbed in the dark — but the fake, properly speaking the crystal, will shine more than the real when rubbed. Genuine Sphatik mostly looks dull and poor. The very clear one that is genuine is not India's but foreign; and the intermediate grade, which fills the market, outshines both.
May a Rajaswala woman perform mantra japa?
The speaker rejects it outright. A very well-known Tantrik on the podcasts claims that a woman may do japa even then, including of the Mahavidya mantras, and that no Shastra says otherwise. Many have already given the proof from the Parashara Smriti — the first day Brahmaghatini, the second Chandalini, the third of Raja.
Who may do japa in a house under Sutak?
That subject — japa in a Sutak house, or at the place where a death occurred — is for Shaktas who hold that full kind of Deeksha, or for those who do japa of the Vaishya mantra. It is not for ordinary people. Householders who have received an ordinary Deeksha do not sit and do japa in a Sutak house.
People run past a rule even when a video sets it out plainly with experiences, so the restriction must be judged with your own intelligence
Because the others place no restrictions at all. He names the Navarna mantra as the worst case — that it may be done with no rule or prohibition — and says that even when a video sets out the rule clearly with experiences, people run past it. His request: learn to use your own intelligence.
Why does a real Tantrik keep himself hidden?
Because Tantra's greatest rule is to remain secret. If a Tantrik were genuinely doing Shamshan sadhana and such things, he would never describe them. Give a discourse and show your face; be a Kathavachak and show your face — but a practitioner walking the Tantra path should keep himself entirely hidden.
What do pandits in Bihar say about keeping a shivling or Kali murti at home?
He reports that a listener, Ravikant Rai ji of Sasaram in Bihar, told him on the phone that the pandit jis of their region say a shivling and a Narmada Shaligram shila must not be kept in the house and a Kali ji murti must not be kept. They say that whoever has a shivling in the house will certainly face trouble. He says this situation is still running in the regions of Bihar and that pandit jis are still speaking this way, and he rejects it.
Those who force the copper practice lose nothing themselves; the loss falls on the one who follows them.
He says that those who force this, or who give a great many scriptural arguments for it, lose nothing themselves. Plainly, nothing of theirs will go; yours will go. Make no mistake, avoid this. To those who say they have been doing it since childhood and nothing happened, he says: do it, brother, it was my job to tell you.
Patra and apatra must be weighed before a vidhan is given out; the same thing cannot be handed to everyone.
To those who say he frightens them by stating all these vidhans, and that God is pleased by bhav and not in this manner, he answers that they should also know that one cannot work arbitrarily and give everyone the same adhikar. What is common can be done commonly by anyone. But if you wish to do an arbitrary thing, then at the very least give out any vidhi vidhan after considering who is patra and who is apatra.
Conformity to Vedic codes is the dividing line, and the pancha makara sit on the non-Siddhantika side
Tantras that conformed to Vedic social and ritual codes are classified as Siddhantika, while those adopting a more heterodox approach — including practices involving the pancha makara, which is what most people today picture when they hear "tantra" — are classified as non-Siddhantika.
Lack of svadhyaya, and the habit of cutting away whatever is abused, is what makes Sanatanis abandon these subjects
He says he had already told the Telegram group and earlier lives that none of this is to be given up. The lack of study and svadhyaya, plus the mentality that when someone abuses us we begin cutting ourselves off from the thing being abused, has left Sanatanis, in his words, almost entirely uncomprehending.
How did colonial-era forces contribute to tantra's negative reputation?
The author attributes tantra's damaged reputation partly to Christian missionaries who spread false, defaming reports to encourage conversion, and partly to some Hindu reformers who — in response to Western attitudes — downplayed deity worship and tantra to emphasize aspects of Hinduism seen as closer to Western philosophical sensibilities.
Seekers chasing siddhis without guidance fed the idea that tantra is black magic
The author points to seekers who entered tantra without proper ethical or spiritual guidance, lured by the promise of siddhis (supernatural powers), and who misapplied tantric methods for selfish ends — damaging the tradition's reputation and feeding the false idea that tantra is a form of black magic.
Why has Vamacara historically drawn criticism, and how does the author respond to it?
The author attributes historical criticism of Vamacara mainly to socio-religious bias rather than fair assessment, noting the mutual friction between orthodox schools (who called tantra "nastika"/heterodox) and tantric texts (which called Vedic ritual "snakes without poison," i.e. empty formalism) — while affirming Vamacara's validity is emphatically endorsed in tantra shastras when practiced with proper discipline.
Immaturity, instability or an appetite for power brings a swift fall; real attainment takes lifetimes of preparation
The author warns that those who enter the Kaula path driven by immaturity, emotional instability, or a desire for power — or who mistake it as license to indulge their desires — tend to fall spiritually, often swiftly and disastrously, and that real attainment of this state takes preparation across many lifetimes.
Is Kamakhya only a tantric goddess?
If Bhagavati Kamakhya's grace were not in the body of your mother, he says, she could not have given birth to you at all. Bhagavati is clearly present in that form, and you are removing her, saying no, Kamakhya is a tantric devi, how shall we worship Kamakhya Mai, how shall we remember her.
Why do people become frightened at the very word tantra?
So much revulsion, fear and confusion has been generated around the word tantra, he says, that people are frightened merely on hearing or seeing it. Several listeners have commented, messaged and mailed him asking that Grihastha Tantra not be written on the prasad he sends, because people are frightened just reading the word.
What has the meaning of tantra been reduced to in public understanding?
The meaning of tantra, he says, became only this — maran, that it will kill someone, that it will work jadoo-tona. It has been confined to just that much.
Why do genuine tantric masters warn against chasing siddhis?
Although tantric literature describes extraordinary powers (siddhis) an adept may develop, the author states genuine masters have never considered them the path's aim and have warned that fixation on them can become a distraction from the real goal — union with Shakti — with the correct attitude being grateful, non-attached acceptance if they arise.
Not everything kept secret is sacred: enforced secrecy breeds the same power struggles and ego clashes as any worldly field.
No — the author explicitly states that not everything kept secret is always sacred, and that excessive or compulsory secrecy can generate the same ugly power struggles and ego clashes as any other material field, without benefiting spiritual growth.
Direct experience spreading through the internet is expected to wear down the stigma Indian society itself attached to tantra.
The author describes an explosion of interest in tantra and the occult fueled by the internet and social media, arguing that as more practitioners gain direct experience of its transformative effects, the stigma attached to tantra — much of it, he says, propagated by Indian society itself — is likely to fade over time.
Why is tantra so often misunderstood?
Public portrayals of tantra swing between two extremes — either a dangerous, forbidden practice or a shallow aesthetic — and the real tradition gets lost in between; the author traces this to colonial-era hostility, some modern gurus selling it as a shortcut to power, and social media flattening it into imagery.
Which two deities were treated as the most tantric, and with what result?
Kali Mai and Bhairav ji, he says, were held to be the greatest tantric deities. People used to tremble at those two names alone. In villages a man seen going daily to a Kali temple is talked about — that he is learning something, that he will do something — and people are told not to enter his house or eat there.
Who is harmed by the confusion spread about tantra?
On one side, he says, the one who is practising is resented by everyone else; on the other, those who resent him have themselves fallen into a pit. Who profits from all of it, he says, we all know. The belief people hold so firmly is not belief at all but confusion made into belief, and it has hardened to the point that they will not break it however much anyone explains.
Fifteen to twenty experience reports arrive daily, and propaganda begins once people see many progressing by these practices
He says he receives at least fifteen to twenty screenshots of experiences a day on Telegram and by mail, and posts the shorter ones with a note so that people may learn something. When others see that ten, twenty, a hundred people are doing well by it, some then run propaganda to spoil it — coming to the channel and turning a genuine question negative.
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.
The Buddha avatar is an entirely separate form and subject from Siddhartha Gautam, who took birth in Kalikaal
The whole matter of Siddhartha Gautam, who took birth in Kalikaal, and the notion that this Buddha alone is the Buddha, is quite separate, he says. The subject of the Buddha avatar is entirely different, the form of the Buddha is entirely different, the whole matter is different, and a whole separate propaganda has been run over it.
Society takes such subjects as it takes a story, learns nothing from them, and forgets them
There are so many such subjects, he says, but why discuss them, what need is there to give them to society. Society will take them as it takes a story, will not try to learn anything from them, will hear them and forget. And if anyone does place such a subject before someone, absurd things immediately follow.
Some fifty challenge questions about Vindhyavasini in a Facebook comment thread were met by refusing the argument rather than answering it
He recounts meeting a man on Facebook who filled the comments with some fifty questions — do you know which devi Bhagavati Vindhyavasini is, who takes the puja there, who takes the bali. His reply, he says, was: we are not great, sarkar, we know nothing, we do not even wish to know; you know, malik, you are a divine purush, a siddha purush. He says he has saved that exchange and will make it public if ever needed.
Videos of old and famous Vrindavan sants insult Bhagavan Shiva in a roundabout way, from a parampara that does daily Rudrabhishek
He says he has full proof at home: there are very old and famous sants of Vrindavan, whose ancestors were probably from there too, and several of their videos in which Bhagavan Shiva is being insulted in a roundabout way, saying one thing and another. And the inside matter, he says, is that in that very household, or that very parampara, a Rudrabhishek is performed daily; without a Rudrabhishek they cannot put a grain of food in their mouth — and they are spreading confusion in society about Shiva ji himself.
Many things have been forced into this subject, so keep your own buddhi pure instead of setting out to prove there was labour pain
Many kinds of things have been forced into this subject too, he says, so discussing it is pointless. At the least keep your own buddhi pure. Do not now set about proving that there was labour pain, that this happened — in that durbuddhi, he says, we cannot join you. Come out of these things and carry the greatness of the devi forms with you accordingly.
When will a sadhak actually understand these rahasyas?
Go forward in this field and perform sadhana, he says, and all of it will be obtained by you, all of it will be known. These are the rahasyas: only when you attain them through sadhana will your buddhi be able to digest them and know them, and you will then be able to walk the right path again. Obtained without effort, from here and there, it will become rubbish for you, and you will only become a subject of ridicule — like people who write upside-down books.
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 happens to those who try to stop such practices?
Perhaps, he says, it is because people are stopping these things that such destruction is coming. Shaktis exist for the sake of protection; there is a reason behind each. To stop them is to invite your own destruction. With cleverness of speech people stop everything, and nothing is left with the capacity to answer.
How can a genuinely deceitful guru be recognised?
Those who are in truth deceitful, he says, will do such a thing that you will understand you have been caught in verbal cleverness and your story here is finished. Understand one thing about such people: according to them only they themselves are right in the world and everyone else is wrong. Eko'ham dvitiyo nasti — what Jagadamba said, that I alone am and there is no second, these people say of themselves: bhaiya, there is only us and no one else, all the rest are frauds and hypocrites, nothing happens, nothing happens. When this begins, he says, the morale of a sadhak starts to break.
Why do so many people end up confused about worshipping Bhairav at home?
The speaker says the same questions keep returning because well-known kathavachaks and men called learned — who present themselves as possessing trikaal drishti and as knowing everything without being told — say wrong or negative things about Bhagavan Bhairav, and fear then spreads that his seva and puja should not be done in a house.
What does a siddhi from a nikrisht shakti fail to give?
Take siddhi of a shakti that is nikrisht and it can give you the siddhi of being trikaalajna — the channel already carries how a shakti grants someone divya drishti and what harm follows. But that devatva cannot remain within you; you are somewhere or other wearing a sheet of pretence.
Why do people become frightened when they see Kali or Bhairav being worshipped?
A time came — and it persists in many regions — when seeing someone worship Kali ji makes people afraid: "he is doing tantra-mantra." Seeing Bhairav ji's puja, they are a hundred per cent sure of it. The speaker points to books printed as "tantrik prabhav wala Kali Chalisa", or a Hanuman Chalisa or Sundarkand carrying the same label — reading that, people take fright.
Why is the pandit mocked while the tantrik is feared?
He contrasts the honour other communities give their own observant men with the treatment of a shikha-wearing Brahman in Sanatan society, who is mocked with names, and says the practice of the times was: laugh at the pandit, and be afraid of the tantrik. Once such a fashion spread, everyone ran from all of it.
What does the name Bhairav itself mean, and what has happened to it?
Bhairav's name means the one who removes fear, the speaker says, yet here the reverse is running: everyone is afraid of the word tantra and afraid of the very name of Bhairav ji. Fear should flee at Bhairav ji's name; instead people become frightened and say, this man worships Bhairav ji, keep away from him — he will do something, he will do tantra-mantra.
Read the shastra yourself instead of believing a speaker, and understand your own devata for yourself.
Come out of the duragraha that grips you, he says, and understand your own ishwar, your own devata, the swaroop of your own Bhagavan. This will not happen merely by his saying so — why should you believe him, he may be telling you something fabricated. Open your own shastras and Puranas: read the Shiv Mahapuran, and if you get time read the Ling Puran, so that you become able to answer others properly.
Why did tantra vidya fall into disrepute in society?
Because the vidyas reached unqualified people, the speaker reports from a discussion with a Maharaj ji. A tantra vidya perfected by one man was handed down by upadesh to his son; a guru, out of some greed or temptation, gave the vidyas of tantra to a person with no restraint, no capacity and no respect for the learned. He stresses this is not a matter of Brahman, Kshatriya, Vaishya or Shudra — it is the passing of these things into anadhikari hands.
Why was the Buddha avatar taken to counter the tantra vidyas?
To remove all these things, the speaker says, the Buddha avatar was taken and the Vedas were then refuted — the Veda is wrong. Those in a light position, on whom the effect of the vidyas reaching anadhikari people had fallen, went over in support and refuted the Vedas, and were pleased that Bauddha dharma was the best dharma. When this too became dominant and even a man like Ashok took Buddha's shelter, and Sanatan culture began falling into the pit, Bhagavan Shankar is said to have appeared as Shankaracharya, establishing four peeths in four places at the age of thirty-two.
The unnamed "hukka baba" does not accept the Atharvaveda and tells people to reject anything involving puja, path, yajna or havan.
He refuses to name him — the "hukka baba" — and says he does not accept the Atharvaveda at all, and tells people not to accept anything where puja, path, yajna or havan comes up. He calls himself a vedanti and is very learned, his manner of speaking extremely sharp; but his whole thought, the speaker says, is a plastic thought — he reads bookish things and expounds them as they are.
Is it true that Hanuman sadhaks should not do Bhairav sadhana?
A listener says he saw it stated in a YouTube video that those who do Hanuman ji's sadhana should not do Bhairav ji's sadhana. The speaker replies that he would not have said such a thing and does not know who did — who said that Bhairav ji's puja should not be done along with Hanuman ji? Such great people abound, he says, and it is their followers who grow, because everyone wants an easy path: do less work, do less puja, worship Hanuman ji only on Tuesday.
Who is blamed in a family when misfortune comes?
Those who speak ill of tantra, the speaker agrees with a listener, are the very people who go searching for tantriks when a certain time arrives. When something good happens in life it is by my own punya and my own glory; when something bad happens Bhagavan is doing it; and when something worse happens, it is because of the family member who does puja and path. A boy or girl in the family who does much puja gives the family strength, he says — but if anything bad begins, everyone starts blaming that very person.
Should the puja of Laddu Gopal be done at home?
The speaker says the question probably refers to a very renowned tantrik who has made a whole place of his own, where people go and where he tells the pretas and pishaachas that he liberates them straight to the Pitru Dham, just as the pitr are liberated at Gaya Dham. He does not wish to take his name. That man forbids the puja of Balaji and forbids the puja of Laddu Gopal — go there and have havan performed nine times and all your work will be done, but do anything yourself and nothing will happen; spend lakhs of rupees. And why should Laddu Gopal not be worshipped at home, he asks — it is entirely by shastrokta vidhi vidhan; Laddu Gopal's puja can absolutely be done at home.
It is a self-declared army man with an AK-47 — no selection, no training, no field experience
It means we were neither selected into the army nor prepared for it, gave no exam, received no training, had no declaration and have no field experience — a gun simply came into our hand, we fired, the bullet hit the terrorist and he died. Now we have an AK-47 in hand and we think that whenever we fire, whatever terrorist comes in front will die. You do not know that you have become an unprofessional, untrained, self-declared army man.
Why is another person's success with such a mantra no proof for you?
Because with that first man there can be three or four causes on account of which his mantra succeeded. Suppose our enemy has done no tantra prayoga on us at all but is tormenting us socially or personally — he has standing in society, or great influence at the workplace. He may be a nastik who does no abhichar prayoga of tantra, and a bad period may have arrived in his own life; you used a prayoga just then and it succeeded. An arrow shot in the dark that found its mark.
Picking up the gun with no licence and refusing instruction is self-slaughter
The difficulty, he says, is simple: we want to fire the AK-47 straight away, but if someone tells you to hold the gun this way and not that way or the recoil will break your hand and foot, that the bullet is loaded like this, that you should practise a little, take training, follow the vidhi vidhan and get selected — the answer is abuse: there is no bigger fool than you, you are a first-class dhongi, pakhandi, idiot. Abuse him and pick up the gun. To pick up a gun with no licence and no training, the speaker says, is the same as self-slaughter, the same as suicide.
What harm do blind supporters do to themselves?
The speaker takes himself as the example rather than anyone else. Suppose a listener who follows him closely is told that a certain channel is opposed to him, or is merely a competitor, and is sent to speak wrongly on their lives — or decides on his own that anyone who speaks against Rudransh bhaiya, or even parallel to his subjects, will be proved wrong. Whatever happens, that listener will carry his own second bhava into a negative influence, and the loss will be his.
There is a limit past which even a correct argument harms the one making it
It is our own foolishness, the speaker says, to go and do nindaa of someone, or to go where a gyan yagya or an anushthan is being held and do nindaa there again and again. Those who do nindaa or shastrarth do not even argue today — it is kutark. Speak up to a limit, and if it still seems wrong, leave it and withdraw; do not do it excessively. That is his view. If you do it excessively, the loss is yours.
The claim that Bhairav must not be worshipped at home has needed video after video to answer
The speaker says that in Sanatan sanskriti so much brainwashing has taken place that he has had to make video after video and live after live on a single topic — the brainwash topic that Bhairav ji should not be worshipped in the house. He points out how many people in the live must have worshipped Bhairav ji at home for the first time, begun his pujan-paath, and worshipped Batuk Bhairav ji, because of those videos.
What does the name Bhairav actually mean?
The speaker says that there is so much fear of Bhairav ji — yet the meaning of the name Bhairav is the one who removes fear and who sustains and nourishes the world; that is why he is called Bhairav. Here Bhairav has been made to mean the giver of fear: fear spreads at the very name of Bhairav. Bhairav — oh, he will be a tantric who does liquor and tona. And the serials show it in exactly that way, that the one saying Jai Kaal Bhairav is a tantric who takes away others' lives.
What has been done to the Navarna mantra in popular portrayal?
The speaker says these people use the Navarna mantra so much: some tantric performs a maran prayoga on someone, simply reads out a maran mantra, and the next man is finished on the spot. Yet the mantra by which every single thing of the entire creation can be obtained — the mantra called the greatest mantra of tantra, of which it is said that in the Vedas there is Gayatri and in tantra there is Navarna — has been turned by these people into a maran device. Kaal Bhairav, made as the remover of even the fear of Kaal, the Kaal of Kaal himself, is the very one by whom we have been made afraid.
Who bears the harm when Sanatani media misrepresents Bhairav and the Navarna mantra as things to fear?
The speaker says the harm is somewhere our own. If our Sanatani people are becoming weak, if a split is falling within the Sanatani family, if people are becoming fewer and the population is decreasing — then, he says, you too are driving a wedge, and one day you will be surrounded; it will be your own doing. Forbidding what should be done and forcing what should not be done: the harm is one's own.
It is taking the stomach tablet for a fever because you like the colour red
You have fever but you want to eat the medicine for stomach pain; your head aches but you want to eat the medicine for bone pain. Why? Because you like the colour red, and this tablet is red, so this is the one you will eat. Forbid it and the answer is: you have become a great expert. In doing this, the speaker says, you are somewhere weakening your own root.
People peer into other houses, asking endlessly, instead of doing the work
After such mantras are given out, the speaker says, people begin enquiring here and there — is this mantra to be done or not, is it to be done or not, and has he himself done it or not. There is such haste and such busyness in peering into other people's houses that the person himself is unable to do anything. Meanwhile those who do are doing it and are moving forward.
Permission to drink, backed by an appeal to Bengal and Tarapith, is what draws people
The more freedom you give and the more unrestrained you make people, the speaker says, the better it goes. Say that you can do mantra japa after drinking liquor, there is no difficulty, it is offered to Bhairav ji anyway so it rises — then it is prasadi, take it and carry on. Look, they went to Tarapith and the bhog is offered to Bhagavati herself. Have you seen the Durga Puja of Bengal, of Mithilanchal? Everything is eaten; nothing happens without bali being offered. Eat everything, drink everything. Does Ma stop it? Ma forbids nothing at all — she is Ma.
What argument is used to justify Shamshan Kali worship at home?
The speaker reports the argument put back to him: you yourself say that the root form of all the shaktis of Bhagavati is Ma Parvati. So Shamshan Kali is one form of Parvati ji — what difficulty will there be if we do it in the house? What will happen if we do the puja of Bhadrakali in the house? And what difficulty will there be if we do all these things having eaten and drunk?
Newcomers to jyotish take such men as their ideals
Because if you are watching people making mistakes, consider how many new people there will be who came to study or understand the subject of jyotish, and such people are taken as ideals. Jyotish shastra is called the eye of the Vedas: for one who studies it and earns his livelihood by it — or even uses jyotish only as a great hobby — to say that in the morning we hold conferences on jyotish and in the evening there is a party with a little drinking, and then to oppose objections with quarrelling and abuse: this, he says, will not be suffered today.
Which forbidden mantras do people insist on doing?
The speaker lists them as they are thrown back at him: we will do the mantra of the thousand-armed Kritavirya Arjuna, we will do the Mahadatt mantra — forbid it if you like; we will do the whole brihad mantras of the Siddh Kunjika. And, he adds, the more you unveil a gupta mantra and put it out on YouTube and Facebook, the more viral it goes, the more followers you get and the more people will do it.
Why have such subjects been kept away from the general public?
When you go into the tantric forms of Hanuman ji too, the speaker says, you will come to know of such subjects that you will say everything in this world is strange. That is why these subjects have been kept at a distance: because the ordinary public is not able even to accept these subjects — and only if they accept them can they know the truth.
Large channels array the havan kunda like a pyre, which summons the kravyadi agni
There are channels, the speaker says — big channels, with a million subscribers — where they have made videos of the Navratri havan in which they arrange the whole thing like a chita, arraying the wood, and then set fire to it. That, he says, is kravyadi agni; that is your difficulty in today's times. Object and you are told you are wrong — but what will be the condition of the millions who watch them and do it? Afterwards you will sit and abuse, saying we did the Saptashati paath and were ruined, we did havan and were ruined. If you have summoned the fire of ruin, will you not be ruined?
A sadhika was told to immerse every murti and come empty before being taught
The speaker relates that an acharya of that same group, of whom he says people take offence because his channel is now somewhat large but it is nevertheless true, told a woman sadhika who spoke with him: if you are to go by me, then in your house, whatever photos and murtis you have kept, first go and pick them up and immerse them. Only then come, wholly empty, and then we will have you do sadhana. Now consider, he says: a person who for five or ten years brings a vigraha or a photo from the heart, keeps it, performs its seva and puja, and gradually forms an affection with them all — and the man opposite says plainly, pick them all up and put them away and come, come wholly empty, and only then will we teach. This, he says, is an excessive self-absorption he has seen there, and it is why he stays very silent.
Why are yantras that combine many deities on one plate a foolish practice?
He attacks them. People say of a yantra that it is only circles and straight lines drawn. The fashion now, he says, is that ten or twelve yantras are set inside one yantra — ten Mahavidya yantras inside a Baglamukhi yantra, a big plate with each of the ten Mahavidyas drawn separately, hung in a room as a Sarva Badha Mukti Yantra. He calls this a great foolishness done for the sake of business.
Why is a yantra not to be treated as a decoration?
Because there is a rule; it is not an object of decoration, and you are decorating with it. It has its own maryada, and a whole family is contained within it. If you treat it in that way there will be difficulty, and yantras of that kind should not even be kept.
Is there a special method for making Akash Bhairav happy?
He says Akash Bhairav cannot be made happy in that way at all — making happy has become a separate subject. For his kripa, all things are done by his own vidhi-vidhan. If you go into these forms, he says, these are tantric forms; they are shaktis connected with tantra, and here both bhava and kriya are required.
Why should bhakti and tantrokta sadhana not be mixed together?
Because what is tantra is tantra, and there both bhava and kriya are needed. If you are to go into bhakti, then do the navadha bhakti, do the sangopang upasana, do everything — but then do not talk of tantra at all, do not discuss tantrokta sadhanas. And then do not say that you wish to perfect the Kaal Bhairav danda, or the Neelkanth Aghorastra, or the Siddh Kunjika. Two things, he says, do not go together.
Encouraging such talk destroys others too, because a second or third person watching starts doing the same, and affliction comes into the family
He says that people who talk in this way are destroying others: there will be affliction in your family, and when you encourage this kind of thing, some second or third person watching you will start doing it, and that is wrong. This mistake will begin to happen, and who knows what his condition will be — what the devi-devatas of his house will be like, what will become of the poor man. You told him to go ahead and do it daily, and he goes on doing it.
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