Process
Every question on the site tagged Process, each answered from a timestamped source rather than a summary written from memory.
Notes from our sources
Chamunda sandhi puja bali vidhan: the lamps, sankalp, offerings and aarti in order
The speaker gives the procedure. First light one of the three single-wick diyas and invoke Bhagwati Durga as Jatved Agni into its flame; that is the Karmasakshi Deepak from which every other lamp is lit. Holding Akshat, flowers, water and Dakshina, take Sankalpa with name, Gotra and place: to worship Bhagwati Chamunda in the Sandhi Kaal as far as one's ability, understanding and available upacharas allow, for the destruction of all one's enemies and of every tantric scheme and conspiracy worked against one. From the Jatved lamp light the first single-wick lamp in the Guru's name and the second in Ganesha's; then the eleven Chaumukh Deepak diyas in a row before the banana leaf — the nine in the middle are the nine forms of Chamunda, the one on one's left is Hanuman ji, the last on the right Batuk Bhairava — lit in that order: Hanuman, the nine, Batuk Bhairav last. Before every lamp place one coconut and one lemon, sprinkle all with Gangajal and give each a fine red Sindoor tilak. Holding akshat and flowers recite the Tantrokta Devisuktam — the recitation by which Kaushiki was invoked — and offer the flowers. Then the Bali: offer every coconut first, in the same order (guru, Ganpati, Hanuman, the nine Durgas, Batuk Bhairav), then cut each lemon standing upright, applying Roli and dropping a little water three times beside each from an Achamana spoon. Any stuti may follow; before Aarti set one camphor with two flowered cloves before every lamp and light it, then do aarti and Kshama Prarthana. The lemons are immersed under a sacred tree or in a river; the coconuts are eaten only by the household, never by outsiders. By Jagadamba's grace, he says, Chamunda destroys many troubles, sorrows and crises in a moment.
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.
Avaran puja and amavasya temple visits make the deity reveal the real cause of hardship
The speaker says that if one has worshipped Bhagwati Durga or Bhagwati Kali for ten years and "this is not happening, that is not happening", no matter: learn the Aavaran Puja of her Yantra, satisfy every devi-devata, all their Ganas and all the Bhairavs, do their havan, do their mantra japa, and especially on Amavasya go to her temple and offer there. She will herself show you: perhaps some planetary influence is at work, and whatever falls under whose jurisdiction will be shown through your Ishta Devata. Some medium will form — the right person will meet you and say, for instance, that a mahadasha of the great planet Shani is running, so do japa of Shani Dev's mantras for so many days. Done: that planet's jurisdiction is fulfilled, you are out of all this, and you need not do very much at all.
Home pratishtha of a metal idol with ghee, raw milk and the Devi Suktam
The speaker gives a simple home method for the pratishtha of any deity's Vigreh — Hanuman ji, Shiva ji, Bhagavati Durga, Kali, any devi or devata — for households that will not call a pandit. His rules: for Lakshmi-Ganesh puja do not bring clay idols; install solid metal ones, small or large, and never change them. Do not merely wash them and set them down: when seating the idol in its place, smear the whole idol with cow's ghee, and while pouring a stream of raw milk over them recite the Tantrokta Devisuktam. He says the pure sattvic shaktis of the Ganesha and Lakshmi tattvas then enter and the pratishtha is done; the samskaras, including the agnyuttarana vidhi, are taken as covered in brief by this. He notes a fuller, simplest-Hindi murti-pratishtha vidhi with a PDF exists on his channel, but this too is a simplest method.
What is the traditional procedure for crafting and consecrating a mala?
There are detailed procedures for determining the auspicious Nakshatra, planetary Hora, and timing for procuring beads, along with how they're cut, strung, and knotted — knots are tied in specific counts such as 1.25, 2.5, or 3.5, as prescribed by a Guru.
Rules for the Batuk Bhairav Brahma Kavach sitting: diet, preliminaries, attire, who may recite, direction and dedication
The speaker says only this much need be kept: sattvic food and Brahmacharya; even after eating in the day one may recite at night after bathing and putting on clean clothes. The preliminaries — sitting on an asana, achaman, Pranayama if one knows it, shikha bandhan, Sankalpa — should be done. Clothes may be red, yellow or white; women, men, children and the old, married or unmarried, may all recite it. The direction, especially while attaining siddhi, is east or north; the kavach is dedicated to Batuk Bhairav's picture or vigraha after worshipping him, or else at a Shivling; and the recitation begins after remembering the Guru and Ganpati.
One-day remedy for inadvertent ancestral impurity: Gita path and Tulsi abhisheka
The speaker says remedies differ by dosha, but gives one general one. A boy of the house fills a copper lota with pure water, adds a little Gomutra and Gangajal, and recites the 11th chapter of the Srimad Bhagavad Gita 11 times holding the lota in both hands — on any Sunday (either paksha) or on an Amavasya, all in one day, finishing between 10 am and 12:30 pm (the path may begin at 7–8 am), without blowing on or making the water jutha. The charged water is then poured over a Tulsi plant placed facing the sun, with a prayer to Surya Narayana and Tulsi that the Pitrs be freed of whatever impurity they got knowingly or unknowingly, and a request to all pitrs to be present in the plant in their portions and receive their share. He says the root, stem and top of Tulsi house different classes of pitrs — Oot, pitr and Jujhar — and by the grace of Surya Narayana, Narayana and Tulsi the pitrs become fully pure. It is a one-day prayoga; it works for impurity incurred unknowingly, and is not as effective if the fault was deliberate.
Sankalp and opening puja for the eleven-day Bajrang Baan siddhi
The speaker says the first day's puja is done at a temple — "Ram" written on a Peepal leaf, or at least on five Tulsi leaves, offered there — after which one comes home, puts on red clothing, sits on a red woollen-blanket asana and does the usual Achamana and purification. Then, holding tulsi leaves, ₹11 and the coconut kept at home, one takes Sankalpa in plain Hindi (or Sanskrit if one knows it), pronouncing name, Gotra and place: for the grace of Hanuman ji, for the siddhi of the bajrang-baan and for its full effect whenever one uses it, to awaken it by 11 recitations daily for 11 days from today — 11 at least, or 21 or 27 as one's capacity allows, since the full Bajrang Baan is fairly long. Everything in the hand is set down by Hanuman ji unbroken; the coconut stays there. Before the sankalp a Karmasakshi Deepak must already be burning (one lit since morning is fine). Then guru and Ganesha puja, remembrance of the Kuldevi, and puja of the Ram darbar first — water sprinkled and tilak given to Shri Ram, Mata Janaki, Lakshman, Bharat and Shatrughna, on a vigraha if one has it, otherwise on the photo.
Daily puja of Hanuman's murti in the Bajrang Baan siddhi: avahan, abhishek, sindoor lepan, janeu and tilak
The speaker says Hanuman ji is invoked into his Shri vigraha if there is one; if only a photo, invoke him into a flower, place it on a plate before the photo and do the puja on that. A vigraha is given abhisheka with panchamrita, bathed with Gangajal and with agar, wiped well and set down, then given a Sindoor lepan: on a paan leaf mix chameli oil with orange sindoor and apply it over the whole vigraha from bottom to top. After the full lepan, put a Yajnopavita on Hanuman ji whether or not one wears one oneself. If the vigraha is large a new cloth may be put on him; otherwise a Kalava thread is worn as his vastra. Finally a tilak of Ashtagandha and a fine adornment.
Daily bhog, the five-grain dough lamp and the eleven paths with tulsi leaves in the Bajrang Baan siddhi
The speaker says the daily Bhog for the 11 days is two Laddus with a Tulsi leaf on top — fresh ones bought daily are better than a stock kept in the fridge, and home-made besan laddus are best. Then knead the five-grain flour prepared earlier with a little water, fairly stiff, mixing in a little ghee, and shape a fine ek-mukhi lamp — set in a large clay diya or on a plate so the oil does not leak — with the Kalava measured against one's own body as its wick; into it go 11 cloves, five black peppercorns, a little yellow mustard and one good camphor lump, every day. Light it in Hanuman ji's name at some distance from the vigrahas and cloth, since the dried dough will itself burn; it must be big enough to burn at least half an hour so the path can be completed. Then, after uttering Ram's name and meditating on Hanuman ji, recite: take one of the 11 tulsi leaves inscribed "Ram", do one complete bajrang-baan recitation, offer the leaf on Hanuman ji, and repeat 11 times.
Daily havan of the Bajrang Baan: an ahuti per chaupai, the whole lemon, aarti and dedication of merit
The speaker says a small daily Havan after the path is very good, because the bajrang-baan is a Sabar Mantra, unfailing and awakened, so its vidhan follows the sabar method (he refers to his separate video on sabar havan); otherwise light cow-dung cakes or a little mango wood in a clay or other vessel. Ghee and Guggul are mixed together and every Ahuti is given from that mix, by woman or man alike: one ahuti each in the name of the guru, Ganesha, the kuldevi-devata, and one for the Navagraha with "Om navgrahebhyo swaha"; then one ahuti per chaupai of the Bajrang Baan from first to last, ending each with "swaha". He adds that at least five ahutis to Ram ji must also be given daily — "Sitaramchandraya swaha", not "namah". When the ahutis are complete, a lemon (keep one; he forgot to list it) is cut and dropped whole, unsqueezed, into the havan itself, then pranam. Then Hanuman ji's Aarti, or an aarti shown five times with a camphor bearing two cloves; then Kshama Prarthana, and with water in the hand the whole day's japa and its merit is dedicated to Hanuman ji — saying "Jai Shri Ram" or whatever one has faith in — and poured into his right hand. Anyone who cannot do havan daily does it on the eleventh day after the 11 paths.
Eleventh day of the Bajrang Baan siddhi: final havan, gari-coconut purnahuti, temple puja and prasad
The speaker says that on the eleventh day, whatever weekday it falls on, after the 11 paths and the Havan (daily, or the last day's havan for those who did not do it daily) comes the Purnahuti, for everyone alike: after the lemon Nimbu Bali, take a small gari coconut — the kind gari oil is made from — cut it open at the end that was attached to the tree, fill it with kheer or with jaggery, wrap it in red cloth, set it on a paan leaf, speak the purnahuti mantra and place it in the fire last. Keep the gari small, since the havan vessel is small, so that it burns quickly and nothing is left. After dedication and aarti, go to the temple that day, do Hanuman ji's full puja there, and offer at least sava kilo (1.25 kg) of Laddus as one can — bring only a few home and ask the pandit to distribute the rest, or distribute them oneself to all present. The coconut kept since day one may be broken at home after the purnahuti, or offered at the temple, and eaten as Prasad by everyone — no restriction of woman or man. Done this way, he says, the bajrang-baan becomes awakened, siddha and chaitanya for the sadhak.
Method for attaining divya drishti on one's own: hold one path, in anushthan blocks
The speaker says the one best, easy and correct way to attain Divyadrishti is to keep going with whatever single mantra, stotra or path one has taken up, until one's deity grants what one wants. His example is the Hanuman Chalisa: if one does one path, do 11 daily, but continuously; take a 90-day or 108-day Anushthana, complete it, then gap a few days. A grihastha who cannot keep Brahmacharya should take small blocks — 11 days observing it, then two to four days or a week of normal household life, then 11 days again, or one block every month — and keep the morning-evening process going on the remaining days too. The energy this continuity builds, he says, gives what one wants.
What are the first rules of any karmakand?
For an example, he says, this thing is written everywhere, in any karmakand there may be, whether of the tantra kand: that when you sit for pujan, its full fruit from beginning to end — what is the first thing? Brother, the niyam of snan. The second is the niyam of vastra.
What is prescribed in place of soap?
This is why it has been said to bathe with ubtan, he says: that in seven days one should use seven kinds of ubtan — with besan, with haldi, with honey, with sugar; the same kind of niyam and vidhi as when we do the shodashopachara pujan of Bhagwan.
What is wrong with the yellow cloth and the asan?
So first of all you bathed using a thing containing meat, he says. The second thing is the initial rule of wearing cloth. Now for the pujan of Brihaspati Dev a yellow cloth is to be worn; you put on a stitched yellow one. A stitched cloth was not to be worn; a yellow asan was to be kept, of a blanket or the like, or those very asans were to be kept. In their place these days all the stylish sort has come in — nylon and all that; and you sat upon that asan. So see, he says, you are indeed making a compromise.
By when must Brihaspati's pujan begin?
There the time is given, he says, that in the morning the pujan of Brihaspati Dev should begin within one and a quarter hours of sunrise. Now you are sitting at 9 o'clock, at 10 o'clock, to do the pujan of Brihaspati Dev; his hour has passed. Whether he will come at noon, or when he will come, or will not come, what the matter will be — now he has nothing to do with it. Then your work is finished.
How much is within a human being's own capacity?
Having compromised half of it yourself with the rules, you then want that the fruit should be received in full — how will it be received, he asks; this too should be reflected upon. Let us give 100% from our side, of what is within a human being's capacity. Rising in the morning is a matter within your capacity; bathing properly is a matter within your capacity; wearing pure cloth is absolutely within your capacity; and doing the pujan on time, doing the japa, is also a matter within your capacity.
What is her tantrokta form at Munger?
If in the tantrokta vidhi-vidhan the Badi Durga Maharani of Munger is worshipped — if one goes into the tantrokta swaroop — then she is the eighteen-armed Mai. The rest of the swaroop you see publicly you are already seeing. And there is one matter famous there concerning visarjan, he says, of which the videos are available on YouTube: in which the disregard of the rule is something she does not accept. This is so, and her mahima is truly endless.
Can a photograph be used instead of a trishul or vigraha?
Yes. The second way is to keep a chhaya chitra and worship with that. The third is the photograph of the shri vigraha of a Bhairav of some siddh peeth — as those of the Delhi region may wish to keep a photograph of Kilkari Bhairav. There is no dosha, no difficulty and no trouble in keeping a chhaya chitra.
What clothing, asana and direction are prescribed for this sadhana?
Wear any one of the three — red, yellow or white cloth; if you wear white or yellow it is most excellent. Keep an asana of wool, of blanket, or of kusha. The direction may be any of east, west or north, chosen according to your convenience. Then take the sankalp for that intractable work — only that sankalp, for that work alone.
What conduct is required while the anushthan runs?
Three things must be there — niyam, nishtha and samarpan. If you keep no samarpan and merely do it somehow, then there is no bhava and it will not happen here, because bhava-pradhanata weighs more here than kriya-pradhanata. Second, one's thought and conduct toward other beings, and toward the opposite sex and one's own sex, must be free of dvesha and kama — neither attached nor averse. Try to remain entirely ordinary and simple.
When do the rules of a sadhana become strict?
When you do a sadhana according to vidhi for the attainment of siddhi, the speaker says, then in those even the arrangement of the cot and bedding must be properly made. So stay at ease.
Can japa be done after eating garlic and onion?
Ordinarily japa and the rest should not be done having eaten garlic and onion — that is the first point. Brother, eating garlic and onion will increase the heat in the body and difficulties will arise; for men especially, difficulties of a different kind begin. As far as the subject of japa goes, it will be more excellent if you do it without having eaten. As for the daily routine, that depends also on what work you do.
How is Agni invoked in the havan kund?
The speaker demonstrates: first a piece of cow-dung Upla is placed in the Havan kund with a simple Rangoli drawn. A lamp is lit in the agni kona; from it Agni Deva is first kindled to the south, taken into the kund, and invoked again in the south. Then a fresh wick is lit from that flame, circled three times over the havan kund, and Agni Deva is invoked at the exact centre of the kund. He calls this a brief, simple and correct method, says it works even without any mantra, and says Agni is never invoked after the wood has first been arranged in the kund.
Nishedh period of sava saal to twelve years before a darbar
If it is to be done by the proper vidhi, the speaker says, tell the guru ji that you wish to learn well and do all of it, and he will teach you the vidhi vidhan — and in it there is a nishedh of at least sava saal, up to five years, or of twelve years, in which you will only awaken the shakti.
What dress is required for the puja of Hanuman ji?
Do you know how to tie a ponchhta of the dhoti, the speaker asks — have you ever tied one? Buy a dhoti, learn to tie the ponchhta. The puja of Hanuman ji does not happen without tying a ponchhta. You people sit in jeans and tops; Reiki people will sit in jeans and top to do puja. At the least, he says, wear maryadit clothing: keep a dupatta on the head and at least wear a suit. Men too have no time and will sit in shirt and pants, sit in half-pants, and at their most pleased wrap a red gamchha, or sit in their father's old lungi.
Where can one learn to tie the ponchhta?
Asked how the ponchhta is tied, the speaker says to look on YouTube at how a dhoti is worn — in that it has been shown how the ponchhta is tied.
Why will doing it like a robot not bear fruit?
If you do it only like a robot, then this too is not going to bear fruit. The kriyatmak side of tantra lies in the shatkarma; this that you are doing is siddhi karma. In siddhi karma you will have to keep complete surrender, keep faith, keep shraddha. If you do not keep it and merely perform like a robot, it is not going to be complete, and the effect too will be in that same proportion — it will not go entirely to waste, but you will not get, to the letter, what should be obtained.
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.
What does he tell women about clothing at the time of sadhana?
He says again and again to the mothers and sisters that if you do not wear a saree, then at least at the time of sadhana wear only that. Afterwards wear what you wear — jeans, top, suit and so on, according to your own comfort; but in sadhana at least wear a saree. There has been a vidhan of a single garment, but people have presented even that in a wrong manner.
Is it acceptable to read a paath from a mobile phone?
Asked about reading from a mobile, the speaker says there is no difficulty as such: if you are reading for information, that is a different matter — but if you want the attainment of fruit, then for that it should be read with vidhi vidhan.
Order of the first sadhanas for a new sadhak without a guru
The speaker says that whatever brings a person into sadhana — tantric attack, enemies, debt, illness, family strife, or simply the wish — coming in is the best thing, and for one who has found no Guru the order is fixed. First the basic vidhi-vidhan of sitting at one's place, which is compulsory before every sadhana; then the guru sadhana, done on the one form that exists chiefly for the guru, since no direct guru or Diksha is there; then, once the guru Mandala's Kripa is obtained and the Dev Deeksha vidhan is done, the Ganpati Vinayak mandala; and only after both are complete, Bhairav — the Batuk Bhairav sadhana. He says all of these must certainly be done, and that lamp-lighting basics are also essential for a new sadhak.
Tithi window for the Sankat Nashan Ganapati anushthan
The speaker says the Sankat Nashan Stotra anushthan is best done from Chaturthi tithi through to Chaturdashi tithi, and that this works in either paksha of any month.
On which day should Janmashtami be observed?
Whichever night the Ashtami is obtained at twelve o'clock — observe the Janmashtami fast on that day. The speaker gives this as his own position and the Vindhya kshetra's: Bhagavan Krishna's birth took place in the Ashtami-vyapini night, at midnight.
May prasad from a temple be eaten while fasting?
When prasad is received, touch it to your head and repeat in your mind: O Bhagavan, whichever form it is, I am today in a fast, so I accept this respectfully and honour it by touching it to my forehead — but I am in a vrat, so honour that, and let no fault attach to me. Then eat it the next day, or give it to someone at home.
Is there a book of Pauranik mantras for those with no right to the Vedic ones?
Not yet — every existing book has something in it for which you will be told you are not entitled. He undertakes to write at least two or three such books before the next Durga Puja, carrying these prescriptions with mantras anyone may use, and setting out how women are to do it and how men are.
Is the horseshoe part of the Sanatan tradition?
Within the Sanatan tradition, in Tantra and in the Agama, mention of these subjects has been there. And in what has become popularly current in the present time — the Lal Kitab remedies — all of these subjects are mentioned in particular.
Can a Ganesh Chaturthi sadhana be begun while an annual vrat is running?
Yes. Asked whether, having begun an annual sadhana from Hal Shashthi, one may also begin the month's sadhana from Ganesh Chaturthi while it is still running, the speaker says yes — if you can manage it there is no difficulty; you may do both sadhanas.
What should be done when an Anushthan of a mantra received in a dream keeps being obstructed?
Before the Anushthan of the mantra received in a dream, perform an Anushthan of Bhagavan Ganpati's Sankat Nashan Stotra — even one day's. For instance, if the mantra Anushthan is to begin on the Ashtami, do the Ganpati Anushthan for three days, from the Chaturthi to the Saptami.
Which direction should a night Havan face?
It should be done — and householders should do it principally facing the eastern and northern directions.
What maintains Brahmacharya?
The practice of yogic action, Kapalbhati in particular; the giving up of heavy food; and the Upasana of Surya in the morning.
Which asana should a householder use, and should the Kavach or the whole Saptashati be done daily?
Every householder practitioner should particularly use the Sukhasana first of all. On the daily count: it is your wish — if you are initiated, do the Saptashati daily; if you are not initiated, do the Kavach only.
Should a weekday on which a forebear died be avoided for auspicious work?
This custom exists in a great many places, the speaker says — that no auspicious work is done on that day until a child is born on it — and by his reckoning it should be accepted and observed.
When are the lok shaktis able to help a sadhak?
In the first stage of their intervention, whatever karma is formed of our prarabdha and whatever difficulty is running in life at that time, they are able to assist only when you have succeeded in their initial examination. Without an examination, he says, no one in this field is going to give you anything.
What are the stages of testing a sadhak passes through?
He refers to an earlier live in which he described the levels of examination: first, when we are in affliction, the affliction is increased and that is the test; when we come out of it, pleasure is given, and then the test is by the maya of pleasure. Such pleasures are given that it will seem to you the sadhana should be abandoned by any means.
Are such people admitted to the saubhagya archan and chakra pujan?
You will all be greatly astonished to learn, the speaker says, that in the veer bhav process of saubhagya archan and chakra pujan their entry stays forbidden; the entry of women of this kind also stays forbidden. Just as mudra is used to purify madya and free it of the curse, exactly so it is for a woman, and exactly so for a man — there is a process of freeing both from the curse. Without doing that, nobody can ever go inside; never into the chakra pujan.
What should be found out before going into a tantra kshetra?
One should always go to the Kamrup Kamakhya kshetra, and to any tantra kshetra, having taken information about what the rules there are, the speaker says. After going into that kshetra, at which place you are to sit and offer stuti and do puja should certainly be asked of your guru. And for those in whose house a Brahm is worshipped, there is a door by which one should not enter Kamrup Kamakhya — of which, he thinks, hardly anyone will have information.
How should water be offered to the sun in the morning?
When the sun is fit to be looked at, at sunrise, our eyes can see the rising sun; once it takes on its full brilliance we cannot look at it. So up to the time when Bhagwan Suryanarayan is in the state of being looked at, you should give the water, the speaker says. And women who are kunwari, and those whose marriage has taken place and who are sadhava, that is who wear the shringar, should never give water from a copper lota.
In what manner is the water itself to be poured?
The water is to be given with both hands, in such a way that when it falls upon the earth, the darshan of Suryanarayan keeps happening through the falling stream, the speaker says; and with the eyes open one should keep reciting the Chakshushi vidya and the like, or Tamaso Ma Jyotirgamaya, or whatever mantra or path of Suryanarayan you know. The falling water's splash should not fall on the feet, so it should be poured into a pot or given to some plant so that the splash does not come upon you.
Who is Sarveshwar Mahadev, and why must no Narayan be present there?
Clarifying his earlier answer, he says the questioner had asked about doing the puja of Sarveshwar Mahadev. Sarveshwar Mahadev is Sharabh Akash Bhairav; and wherever his seva-puja or his anushthan is performed, there should be no shri vigrah, photograph, symbol or the like of Narayan. Narayan is present everywhere, he says, but since here karma is principal — and what we are about to do is connected with the tantra kand — no such component connected with him should be there.
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.
If the day cannot be used, when should sadhana be done?
Perform the night-time sadhana: begin around 10 or 10:30 and go to 12:30, or from 11 to 12:30 or 1 — two hours, with midnight falling inside the sitting. That is the rule. Shiva too is worshipped at that hour, as are the Dasha Mahavidyas in the ordinary Stotra form.
What should be done when years of practice have borne no fruit?
Analyse yourself. Ask how many days of sadhana you actually did to your own liking rather than to the rule. And the speaker's own counsel to those in regular contact is not to change the practice — do the same thing, with a Deepdaan or a pilgrimage added alongside.
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.
Is Sunday also a day dedicated to Mahadev?
Yes, you read it correctly. The day of the Sun is said to be dedicated to Bhagavan Shiva, and the day of the Moon, Monday, is dedicated to him as well.
Do the weekdays give different fruits for the same worship?
Yes. Thursday for obstruction in marriage and money trouble — release from debt, gain of wealth and grain, and jaundice relieved by Shringar and Abhishek. Friday for afflictions relating to children and, for a man in particular, trouble in his marriage. Tuesday for the obstruction of an enemy.
Is worship between 7:30 and 8 in the evening wrong?
The speaker says he never said it should not be done. His point was about the time of the Sandhya, which is when the Godhuli hour falls. But if it is done at the principal times of the four Sandhyas, it will be far better.
What should someone do who cannot give up non-vegetarian food at once?
Try to give it up; keep it limited and let it go slowly. The rule is not that after the Dev Deeksha Vidhan you cannot eat it — but what you eat should be offered as Naivedya to your own Shraddha. If you do eat at home, keep the place of worship pure and at a distance, and do not go there without bathing.
Precaution: clear doubts two or three days before starting the sadhana, not on the day
The speaker says any doubt or question about the sadhana can be put in the comments or in his Telegram group, but he asks listeners to note that a message sent on the very day the puja is to begin may not get an immediate reply. So one should try to clear all doubts two or three days beforehand and only then begin the sadhana.
Why must the shikha be kept and tied?
The shikha should be bound, he says — for women and men alike, everyone's shikha should be tied. Perhaps ten per cent of people keep a shikha at all. It is said that without a shikha the punya does not stop in the subtle order at all; you are doing punya, but to stop it there must be a knot in the shikha. If you are not making the knot and do not keep a shikha, then where will your anushthan worth five lakh or twenty-five lakh come to rest?
Which shakti is seated in the shikha?
Look at the shikha mantra, he says: in it we tell Bhagavati that Ma, be seated in the shikha. The shakti held chiefly to be in the shikha, in the tantrokta form, is Bhagavati Aparajita — Ma Aparajita is seated in the shikha. If you do not keep a shikha at all, then by whom will your punya be protected?
Which colour of asana should be used for the Panchakshari?
Asked whether a white asana is compulsory for Panchakshari japa and whether the red asana on which the questioner does other divine sadhanas may be used, he answers that choosing a sadhana according to colour is a subject that has come down from before. So use only a yellow asana, a white asana, or a kusha asana. The red asana is for Bhagavati, and in Bhagavati the colours also change according to the difference of her forms.
May a japa mala be worn round the neck after japa?
Asked whether one may wear the mala round the neck for five or ten minutes after japa, seated on the asana, do another path, then wash the sumeru with water and put it back, the speaker says never make this mistake in life. Whoever gave that advice, and the videos that go viral on it — those people have no knowledge of these things at all.
Can stotras be listened to on a speaker, and is path without a lamp improper?
Asked whether the Batuk Bhairav Stotram, Rudri path and Mahishasura Mardini may be heard on a speaker on waking in the morning, and whether doing only the path without a lamp is improper, he says you may listen on a speaker — people are listening in any case, and there is no dosha in listening. But for the Rudri path a speaker will not be proper.
Can the Batuk Bhairav sabar mantra be used as a dhyana mantra?
Asked whether the Batuk Bhairav sabar mantra can be used as a dhyana mantra, he says that can also be done, there is no difficulty in it. But a dhyana mantra is its own dhyana mantra: the dhyana mantra that runs "Karakalita Kapala", the satvik dhyana mantra of Batuk Bhairav ji — do that, and it will be better.
Can fruit and sweets be placed on top of the shivling?
If you place fruit upon his head, if you place sweets upon the shivling, then he cannot accept them, the speaker says — this must be kept in mind.
Should puja be postponed if anger arises beforehand?
It is said in the matter of havan that an ahuti should never be offered in anger, the speaker says, and if a situation of mockery is arising at that time, then an ahuti is not put into the havan while mocking. But when anger comes at the time of your puja, stop for a while — though it is not necessary to abandon the puja.
Until what time is Shiva's abhishek proper?
Asked until what time it is proper to do Shiva ji's abhishek, the speaker says: the earlier in the morning you can do it, the more proper it is.
Can one japa mala serve for both Ganesh and Bhagavati?
Asked about doing japa of Ganesh ji's and Bhagavati's mantras on one and the same japa mala, he says that if there is no option then never mind, do it. But if you have the option and the capacity, then keep one mala only for the devatas and one mala for Bhagavati.
Class ten mathematics is unintelligible to a class four student who has not first learnt numbers, addition and division.
The mathematics of class ten would feel very difficult to you if you were in the fourth or fifth — you would not understand it. First you learned numbers, then addition and subtraction drawing lines, then division, then multiplication, then LCM and HCF. Only after all the root mathematics had come to you could you later do the complex processes of statistics and the like. What felt difficult on the first and second day of practice later becomes a game of the left hand.
Why is distance from objects of enjoyment prescribed during sadhana?
It is for this reason, the speaker says, that it has been said that during the time of sadhana one should keep distance from the objects of upabhog and bhog. He gives the phone as the example: you may be listening to good things all day, and you may have been doing the Panchakshari sitting here, but a video on the mahima of mantras begins, some tantric baba appears and says that if you do the mantra of Tripur Bhairavi such a thing will happen, or if you do the mantra of Bhagavati Kali such a thing will happen.
Is any devata incomplete?
No devata is incomplete, the speaker says. They become devatas only when they are complete: their capability is theirs, their authority is theirs, it has been given to them. What you are doing will be completed — but doubt has entered your mind. The contemplation should not be of anyone else; and once it starts, the work will not be accomplished either, and you will be left hanging in the middle like Trishanku.
Why does the fruit of japa not come immediately?
Understand two subjects very well, the speaker says: when we begin japa, we worry most about immediate fruit, how the fruit may be obtained instantly. But it is a rule that whenever any devata makes an entry into our life, and if he becomes direct, then he too has his own mahima, he too has, one may say, his own self-respect. When he comes he will certainly remove our sufferings and calamities — but what is it that we ourselves want?
When the need arises and the surrender stays firm, the shaktis support a sadhak in the same proportion and never step back.
Sadhana never goes in vain, the speaker says. When the need arises, when your surrender remains that firm, then the shaktis too will support you in the same proportion. It is not that they will step back.
Is it enough to have a puja done for you at a tirtha while you sleep?
No. He always points out, the speaker says, the cleverness of thinking there is plenty of money, so let us send ten thousand rupees and have a puja done for me, while here on the Margashirsha Purnima we lie asleep with a sheet pulled over us, get up at twelve noon, wander about, eat chowmein and come back to sleep, and the puja has been done anyway. He says: do not get it done here, but do it yourself.
How should worn out sadhana clothes be disposed of?
Asked how clothes worn in sadhana should be disposed of when they tear, the speaker says: wear them at home, brother — what is there to do? Wear the dhoti and walk about the house saying Bam Bam Mahadev.
How many malas should a beginner keep?
Asked whether the dev diksha mantra may be done on the Batuk Bhairav sabar mantra, the speaker says one can. When you begin to do a special sadhana on a large scale, then attention must be paid more to these things; at the beginning, do not get into changing malas too much, do not keep more malas. He says he also sees that some people want to do it on a very large scale. Always begin with less: let there be more japa and less samagri. The middle state is the one that grows: at the beginning a person does little, in the middle he does much, and when completeness is attained, when everything is understood, when the devas give their kripa — at that time everything becomes minimal. Perhaps very few will understand this, he says, but those who reach that level a little will understand it.
How many days does Ambubachi actually run?
Taken in full, hold the time from the night of the 21st, from twelve o'clock, to the dawn of the 26th — six days. But the principal ones are four: the 22nd, 23rd, 24th and 25th. From the night of the 25th all the Shringar and worship begins, and again from three in the morning of the 26th.
What preparation is made before Ambubachi begins?
Make the whole preparation on the 21st, before Ambubachi begins. Through these four days offer the Mother as much as you can of fruit, of dry fruits, and honey as the Naivedya.
What is done on the first morning of Ambubachi?
On the morning of the 22nd, at dawn, before sunrise if possible: from whatever service-Vigraha you have — Mahakali's, Durga's, whichever — take off the garments already put on, all the gold chains, whatever is in the ears, the nose, the hands, the anklets, the crown, all of it.
Should the shrine be closed for the four days?
Those in whose house the tradition of closing the worship place already runs — where an awakened Peeth is kept, or Kamakhya or Kali is the Kuldevi and the doors close for four days as in the temples — should follow their own rule. New people should not adopt this rule; they should only cover in red cloth from the 22nd.
What is done on the morning Ambubachi ends?
When the four days' worship is complete, then on the morning of the 26th, at dawn, before sunrise itself, the red cloth you had put upon Bhagavati's form is to be removed — and that cloth is to be kept safe.
May a Vigraha be moved daily during a sadhana?
If in the sadhana period you are performing a daily Avahan and a daily Visarjan, then you may move it. But if you have taken a single Sankalpa for twenty-one days or forty-one days, then during that time the Vigraha should not be moved.
Is the Vigraha bathed during the four days?
No. After covering Bhagavati there will be no daily bath for four days, and no touching of her either. All you may do in the four days is put on a fragrant flower and take it off the next day — nothing beyond that by way of touching the Vigraha.
What kind of cloth should a sadhak wear?
After bathing and becoming pure, the first thing is that the cloth should be suitable, and no one else should wear it. The sadhanatmak vastra is the dhoti and gamcha that are used; in the cold season one may wrap a blanket, or even stitched cloth, according to the body's capacity. If someone says stitched cloth will absolutely not do, he answers that he cannot ask people to give up their lives. If you have the capacity, do it wearing no kurta and only the uttariya vastra.
What is the simplest daily practice for a deity's yantra?
The fourth thing is the deity's yantra, upon which all the japa is done, on which their abhishek, tarpan and pujan are performed and the deity's entire family is satisfied and blessings obtained. The simplest vidhi with which one can carry one's aradhya's yantra, he says, is: if nothing else, do their abhishek as a daily rule. It will not take more than five minutes.
How is gandhodak made for the abhishek?
Into water, rub a little camphor and make it into a powder; add ashtagandha, add a little roli, and mix it well. Add rose water and agaru water. The lota has become fragrant.
How should a yantra that has gone yellow be cleaned?
Where much seva-puja has been done the yantra turns wholly yellow — with sandal and tika going on it, with milk, curd, butter and ghee. To clean it, he says, do not use any chemical powder: use the coarse grit of sugar, and it will shine very well. After the abhishek put a little of the grit on, add a little water, and rub it well.
Only force breaks a yantra; sugar grit and then abhishek bring the gleam back
Even in washing and wiping it will break only if someone applies great force and bends or breaks it; with the ordinary seva that should be done, it will never be effaced or broken. So without anxiety wash them well with sugar grit, and after that do the abhishek over them with gandhodak, with milk, with whatever you wish — the yantra will begin to gleam. It stays gleaming always, he says, especially the silver one.
Must the yantra be polished every single day?
No. If you cannot clean it so well daily, cannot make it shine, and do not have that much time, there is no difficulty — it will not become dirty in one day. Sitting down even one day in a week, or one day in ten days, clean it once with sugar grit when it seems to you that it has gone yellow, and it will shine; for the next ten days it will go on shining comfortably.
The deities get a raw cow-milk abhishek, the photographs Gangajal, and everything a new or washed cloth
You must perform the abhishek of every deity with the raw milk of a cow. On the photographs, sprinkle Gangajal, wipe the images well and set them safe. All must be purified. When the bath of all at the pujan place is done, you will put a new cloth, or a washed cloth, on them all. Then come the malas, those for japa and those for wearing: the threads of the mala that is worn should be changed, though he says there is no difficulty if they are not.
The agni sparsh of a japa mala is done fast, by its own owner, and with no onlookers
It must be done absolutely fast, the hand moving quickly — as much as a touch; it is not to be roasted there. Everyone will have their own mala touch the fire. If some elderly person who does japa cannot do it, the fire should be taken to them and it should be done by them there; and if they cannot do it at all, then you may do it yourself and give it — a father, a grandfather, that will do. But it is not that ten people are touching that mala. And at the time your mala touches the fire, a whole battalion should not stand there visualising and inspecting whether you did it or not; when you do yours, only you should be there.
Should a japa mala ever be shown or looked at?
When you have taken the mala out of the gomukhi, washed the gomukhi and set it to dry, keep the mala at that time wrapped and covered in some vessel or in some newly washed cloth — he is speaking of the japa mala. Not that it is put on exhibition, look at my mala, look at my mala. Once a mala has gone into the gomukhi, even you yourself are forbidden to look at it again; do not look at it either, only look at the sumeru. That it gets glimpsed is a separate matter; but no one else should look at it.
How the 27 paths are counted and when the flower is offered
Speak the 27 paths only on the yantra; on everything else — the kavachas, the malas — offer even one path each. Take 27 flowers, or if you have only one flower take that one; keep some material to count 27 with, whether a mala, laung, elaichi or supari, or count on the kar mala. Offer the flower on the yantra only after you have done its abhishek, had its agni sparsh done, performed the abhishek again, seated it in its place and done the shringar. Then recite any Tantrokta Devi Suktam — it must be a tantra one, he cautions. With the re-establishment, every dosha and difficulty is removed at once.
The malas and kavachas also get their own abhishek, agni sparsh and Devi Suktam offering
Whatever japa mala there is and whatever kavach there is, he says, all of them will have their abhishek and agni sparsh; and on every one of them, even if only once each, with a flower each or with rice, do the japa and make the offering of the Tantrokta Devi Suktam without fail. By this alone their energy too will remain intact.
What is common to everyone daily, before the brihad practices begin
A yantra can be given tarpan too, he says, but that is going a little into the brihad. Everything told so far should be done by everyone as a daily rule: as much abhishek as you can, and after that the japa of their stotra and satnaam, offered on the yantra; and whatever kavach or mantra you do gets offered on that same yantra daily. When the yantra's colour fades — from sandal, from roli, and because the colour of sindoor sometimes does not come off and a slight redness stays — you will have to put sugar grit on and rub it well four or five times. This much, he says, is common for everyone.
What if the chaturthi vibhakti is not understood?
If you do not understand how the chaturthi vibhakti is attached, he says, look at it once on YouTube — it is very easy; see how it is attached and do it in that way. He adds that if someone reminds him he will separately attach the three or four cases and share a PDF, and will also make a separate video, so that everyone can do the tarpan of their own yantras on time.
The sixty-four Yogini namavali and the nine names of Van Durga also keep a kavach nourished
Secondly, recite the text connected with whichever kavach it is. If it is the kavach of the sixty-four Yoginis, the complete namavali of Bhagavati's sixty-four Yogini forms has already been given on the channel and shared on Telegram — recite it daily and see its effect. So too the effect of Bhagavati's nine names, the nine names of Van Durga: the mantra of the nine forms of Bhagavati according to the mat of South India, "prathama Van Durgeti" and so on. If you recite these daily, their nourishment is maintained by all of these as well. And keep two kavachas always near your heart.
Why a defiled anahata leaves the kavach defiled too
If the state settles into the mind that our kavach has become impure — there are many causes, he says, which he need not spell out — then in such a state the abhishek of the kavach is absolutely compulsory. Because it is a thing connected with your heart, with the anahata: if the anahata has become defiled and your mind has become defiled, then the kavach too will remain defiled. That is, the energy is present there, but you are not able to assimilate it at all, and you will begin to feel uchchatit. Keeping these matters in view, he says, that is how it is to be done.
What can be done about nails and hair growing long during a long anushthan?
Reading out a listener's question — the nails grow long and disturb, what is the remedy — he answers that nails grow long, hair and beard grow long, and for men the problem is greater still. He says he has no remedy either; he too roams about like a madman, and it is cut only when the anushthan is complete. There is no remedy in this, he says: for those on long anushthans there is nothing, and we will simply look like mad babas.
Why the whole procedure seems too much only to new listeners
In just this same way, he says, if some abhichar prayoga has been done you will come to know it when you perform the puja to this vidhi vidhan to this extent. Those who are listening new will find it a great deal, and people even comment asking how so much is to be done; but those who are old, who have been listening along, know how far you have already gone. It is like the first day at school, or in the seventh or eighth class, or college: when you are new in college there is difficulty — how will we study all this, what is this alpha, theta, beta, gamma. But later you become a pro at it, an outright premium version, and everything comes to you. Here too it is the same: in the beginning there will be difficulty.
Should a practitioner vary the Anushthan each Navratri?
No. Even if you are not initiated, when you take hold of some Anushthan or sadhana, do that same one again and again. Someone who has done eleven hundred recitations of the thirty-two Namavali in an earlier Navratri should this time try to do it by the Chakra Vidhi.
How is the Navratri fast to be kept?
This Navratri is of ten days; practitioners are to fast ten days, with the Paran on the eleventh. Keep the fast according to your own body's capacity — on fruit, or eating grain once a day, as the body supports you. But if you are of a strong body and are keeping it while eating full meals, that is not proper.
The Tritiya falls on two days this time, pushing the Maha Saptami and the Kalratri Puja onto the Monday
The Dwitiya falls on Tuesday; the Tritiya falls on two days this time — Wednesday and Thursday — because the tithi has increased. Chaturthi on Friday, Panchami on Saturday, Shashthi on Sunday; and the Maha Saptami, the Kalratri Pujan, then falls on Monday the 29th of September.
Maha Ashtami falls on the Tuesday, but the Nishith-vyapini Maha Ashtami is obtained on the Monday night
Maha Ashtami is for everyone and falls on Tuesday the 30th — but the Nishith-vyapini Maha Ashtami, the one that pervades the middle of the night, will be obtained on the Monday night. So do not let the Monday night go empty.
How is the Viniyoga handled in a Samput recitation?
No — the Viniyoga will be done only once. You will begin from the Shiva Uvacha, and it is the Shiva Uvacha you are to repeat again and again; the Viniyoga is done a single time.
May soap and shampoo be used during Navratri?
Ordinarily the body's purification is to be done with water alone. Below the waist you may use a herbal shampoo or herbal soap for cleanliness, because many times the mind will not settle without it. Beyond that it is your own wish, or your Guru's order.
May the Surya mantras be recited at night?
Ordinarily it is forbidden at night for the Vedic and the rest. Even going into the Tantrokta, if you must do it at night, then after three in the morning — at which hour it is still nearly night for you. But at the fixed night hour, the principal one, it should not be done.
Where does the lamp on the Chaukhat go?
A lamp may certainly be kept on the Chaukhat — you will perform worship there too, with the lamps kept, flowers offered, Gandha and fragrance and everything. Which side depends on which deity it is for; but ordinarily, standing inside and looking out, keep it on your right.
What is tested first in a high-grade sadhana?
When you perform such a high-grade sadhana, he says, the first thing examined is your fear. A householder should do sadhana only in the sattvik manner, and when you remain within sattvik maryada it also takes longer — and people generally lift a sadhana for only twenty-one or forty-one days.
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.
Is a sadhana wasted if it is abandoned after forty-one days?
No. The tapobal formed by doing that sadhana, and the energy formed of that mantra, certainly reached her. She may not have become manifest to you, may not have given you any vachan, you may have had no experience at all — but indirectly her drishti now remains upon you always. In this, he says, there are no two opinions.
A devlok shakti may withhold her manifestation simply to test firmness and patience further
The reasons can be many, he says. It may be that she wishes to test you further, wishes to see your firmness, to see how much patience is within you. A high-grade shakti of some devlok, he says, is not obtained so easily.
Forty-one days of service in exchange for lifelong obedience is a bargain nobody would accept
He puts it to the listener directly: if he were to say he will serve you for forty-one days but afterwards you must obey him for the whole of your life, would you agree on that basis? Taking a listener named Rajesh Sharma as the example, he says he served him fully for forty-one days — food and water on time, all his shringar articles, the paan, the tea — and Rajesh Sharma saw that he was doing it by rule; but is that a complete examination for lifelong obedience?
How does a shakti test the sadhak trying to perfect her?
When she spreads maya, he says, she takes your examination in every way, by the shadbal. She will give you maya, krodh, moha, maya, all of it. In the middle of that the real testing happens — and then she does not come.
Is there a dosha in doing daily puja after noon?
A listener says his daily puja gets delayed until after twelve in the morning and asks whether there is any dosha, adding that he ought to do two hours more of puja. The speaker answers that if you are doing daily puja after twelve o'clock in the morning then, brother, this is a very great dosha. Who does puja up to twelve o'clock, he asks; who does puja in the hours after twelve? If you are to do puja, the attempt should be that in the morning your puja is done before eight o'clock, which is best of all; nine o'clock will also do, but up to twelve o'clock there is the dosha of dev pujan, and it will attach.
May one drink water in the middle of a paath after taking sankalp?
Asked whether, after taking the sankalp of a paath, one may get up in the middle of the paath and take water, he answers: according to him this should not be done. But if it is absolutely unbearable for you, if you are new, if the throat is drying up entirely and the state of being able to speak is no longer left, then you should drink a little water, do achman and the rest again, and begin the paath afresh.
Are there separate rules for a daily twenty-one or forty-one day recitation?
Asked whether there are any separate rules for reciting daily for twenty-one days or forty-one days, he answers: if it is possible, do it while observing brahmacharya — that is the best of all.
What benefits come from ordinary nitya puja?
Asked what benefits come from ordinary nitya puja, he answers: just as we daily eat ordinary food and our life runs well, from eating nourishing food — in that same manner, when you do nitya puja and seva, then even if difficulties do come into your life, they pass off with ease and you get across them. The benefits of doing nitya seva and puja are endless, and a person born in a Sanatan Hindu culture should do japa and puja paath lifelong, until death, so long as there is steadiness in his buddhi and his mental state is right.
Can the yogini puja of Kali be done inside a temple?
The speaker says the same vidhan would have to be done in the temple, with Bhagavati's vigraha standing in place of the Shri Vigraha. But tantrokta vidhan cannot be performed publicly in a temple. In a temple only the japa of the mantra can happen, and that only after kindling a lamp — a karma sakshi lamp, Bhagavati's lamp. The full vidhan will always be done in solitude.
What may a sadhika do during her period?
The speaker says that when a stri sadhika is in her period, at that time she will not perform any of this pujan. Some other member of the family will do it. If nobody else does it, then until she has washed her hair and become fully pure on the fifth day, she will not touch — she may certainly do pranam mentally, and no dosh will attach. If she washes her hair on the fourth day, then having washed the hair and become pure on the fourth day, the adhikar of pujan is not obtained on that day: on that day she becomes pure only for her husband, she may do seva for his sake or may touch him, but only on the fifth day is she authorised for dev pujan. Those who do not wish to accept this subject, for whom this is superstition and whatever else is running nowadays, may take their enjoyment — the subject was not for them. It is not my work to stop anyone, he says; we have spoken the actual subject, if you do not want to accept it then do not accept it.
Does a dosh attach if the feet point toward the deity in siddhasana?
Asked whether a dosh will attach when, in sitting in siddhasana, the feet have to go in front and so go toward the deity, the speaker asks how you are sitting that the foot is going toward the front — do not sit that way. Change your direction a little.
Can puja be done in winter without bathing, after washing hands and feet?
No, brother, you cannot, the speaker says. It is winter, so bathe with hot water. If the body is very sensitive, then do kati snan, bathe from the waist. Do not wash the hair. Bathe from the shoulder — but do bathe. The very last stage is bathing from the waist. After shauch and the like in the cold season, the clothes will have to be changed completely, and one should bathe fully from the waist at minimum; after that you may think about pujan.
Can a second anushthan begin on the same day the first ends?
Asked whether, a dev anushthan running from Ashtami to Chaturdashi, a second anushthan can be started from Chaturdashi again on that same day, the speaker says you can — there is no difficulty.
Must the thirty-two names sadhana begin from Krishna Paksha Ashtami?
Asked whether the sadhana that was told to be begun from the Ashtami of Krishna Paksha may be started from some other day or in the Shukla Paksha, the speaker says that if you do it from the Ashtami of Krishna Paksha it will be better, brother. For the rest, you may also do it from Chaturdashi.
Should rudrabhishek and Shaligram pujan be done each within its own discipline?
Doing rudrabhishek and all these subjects: let the seva, puja and abhishek of Bhagavan Shiva be within his own niti niyam, in that discipline, and let the pujan that is to be done of Bhagavan Shaligram ji be within his discipline, the speaker says. Take the charnamrit in that manner. Do not take charnamrit having seated him on his crown.
Why can the full vidhan not be done inside a temple?
In a temple the mandal and everything will have to be made, brother, and that is why we say that the process of tantra always happens with secrecy — so do it in solitude, the speaker says. When the vidhi vidhan is done, you may certainly do the japa of the mantra once.
Is there a vidhan for the Bhairav mantra without diksha?
Without being initiated, the speaker says, the vidhan of the mantra he names — the transcript renders it as the Mahavaro mantra — is on the channel, of how it is to be done; but you will have to do it by its niyam. In a temple of Shiva ji.
What should be kept in mind when doing japa in a rented house?
A listener asks about living in a rented house and doing mantra japa there when someone else comes in. The speaker answers: let no one come during the time of japa, let no one see you doing japa, maintain secrecy.
Is there a dosha if puja begun at ten at night ends after twelve?
Asked whether a dosha attaches if puja paath begun at ten ends after twelve, the speaker says that if you recite at ten in the morning — since the questioner wrote the name Tarakasura — that is in the same way considered a rakshasi karma. Try to do it in the morning if you can; that would be much better, and you should at least complete it by eight. But if your arrangement is such that you do a night shift job, of which there are many where all the work has always to be done at night and you then cannot do puja in the morning, then try to do it in the evening, at least on time.
Why should bhajan, bhojan and bhog always be kept secret?
Asked how much japa or how many malas he does daily, so that listeners may also get motivation, the speaker says it depends, and asks why he should place before them how much he does and what he does. Bhajan, bhojan and bhog, he says, should always be kept secret. Along with these, your wealth, your mantra, your guru, and — put chiefly — the bride of your kul, whether your own wife or your daughter's bride, should all always be kept secret and not revealed.
Does a person with much rajogun have difficulty succeeding in sadhana?
Asked whether a person in whom rajogun is greater has difficulty in the success of sadhana, the speaker asks what rajogun means and what difficulty there would be in success. Whenever you perform sadhana, you have to take up niyams at that time: complete observance of brahmacharya, sattvik conduct, thought, behaviour, food and so on. It is in this whole set of niyams, in walking while maintaining the whole discipline, that difficulty arises — that is why you say success will not come. But it is not that success will not come; the difficulty is that you will have some trouble in observing your niyams.
How does one keep one's sadhana secure?
Asked how to keep one's sadhana secure, or how to keep the energy of japa secure, the speaker answers that sadhanas remain secure by niyam. Asked separately with which devi devta japa may be done on a parad mala, he says japa of all of them can be done with parad.
Rudraksha must not be on the body during grihastha karya, and must be covered when travelling outside the house.
That was the first, the speaker says. The second thing is that rudraksha should not be on the body before performing grihastha karya. Whenever you travel outside the house and wear a mala, it should be covered so that it is never seen; at that time there is no need to separate it from the body — but again, if you consume meat and liquor, it should not be on the body. At the very least this much niyam should be observed.
He gives no prayoga until he has either done it himself or had it done
Because among the listeners the new ones send him a great many questions that are exactly like children's questions — how can it be so? A first recitation will take at least fifteen or twenty minutes; anything you do will take time. He says that until he has either done a prayoga himself or had it done by someone in his sadhak family, wherever there is need, he does not teach how the thing is to be done. Everything about Ganpati he is saying today, he says, has been carried out through people of his sadhak family, and he is putting it forward because of the results.
What order must be followed before any principal sadhana?
In the field of tantra, before beginning any particular principal sadhana, the sadhana of Ganpati and the sadhana of Bhairav ji are extremely necessary. Guru, Ganpati and Bhairav run in this order: first guru sadhana, then Ganpati sadhana, then Bhairav sadhana — in which you may also do the sadhana of your own kul bhairav. After that the sadhana of your kul devi-devatas, anything connected with the pitrs, anything connected with the kundali; and only then do you go to the principal sadhanas. If the sadhana is connected with Bhagavati, then after Bhairav ji the sadhana of Hanuman ji should also be done.
How does one keep a long single-deity sadhana when festivals intervene?
He calls it a very good question. He says he repeatedly says to do the sadhana of one deity for a long time — you have begun Ganpati now, so do Ganpati's sadhana the whole year. But Navratri will come in between, Shivratri will come, Diwali will come. For that: continuous sadhana done unbroken is possible for men, not for women. So take up sadhanas of twenty-one days, of eleven days, of twenty-one days in this manner. As soon as you learn that Navratri is about to begin, then before it, whatever number of days the sadhana is, take it that far and do its purnahuti and so on; then for the remaining days go on doing the ordinary recitation of it.
When should a long sadhana be taken up?
Take up a long sadhana when you are completely confirmed that for the next three months we are not going anywhere; that there will be no trouble at all; that the vegetables and everything will be managed and you will remain sitting at home. What he means, he says, is that only if the people of the house cooperate that much should you take up a long sadhana; otherwise go on doing small sadhanas of eleven days and twenty-one days. Then there will be no difficulty either, and it will be done comfortably.
Where can the vidhan of the Shakambhari sadhana be found?
The whole vidhan has been given on this channel, at the link he has pinned — the vidhan of the sadhana of Bhagavati Shakambhari. You will not obtain the vidhan anywhere else, he says; you will find it in the granthas of tantra, but you will not find it available on the internet like this.
Where is the vidhan of the Mahabhairav mantra given?
To a questioner who has written out a mantra, he says there is a video of this very mantra on the channel and that he has told this whole vidhi vidhan there. Listen to that video on the Mahabhairav mantra; it is a viral video with views in lakhs, and on seeing it you will understand the whole vidhan, which has been told in full detail.
What makes the eight-veer puja impossible from a book?
Because its vidhi-vidhan, he says, is such that at the least — if there are eight veers and you go by the tantra method — at least three mudras will be used for each single veer, so twenty-four mudras. You will have to learn those twenty-four mudras first: by which mudra whose avahan happens. It may be that two veers have the same mudra, it may be that each is different. That is why you will need a guru there.
A guru is not fifteen or fifty thousand taken for a diksha and a mala handed over
The point is to get a correct guide, he says, and not that somebody merely had you shout bol bam, took fifteen thousand or fifty thousand for the diksha, made up a story and it was done. Gave a mala, keep doing japa, done — no.
Can khechari vidya be taught by speaking?
Asked about khechari vidya, the speaker says that the kriyas of yoga cannot be told by speaking — keep that in mind. Whether khechari vidya or another vidya, khechari is not made siddha as a vidya alone without mudra. And to do all these things you will have to go to a Sanatani guru who is accomplished in yoga; with a Western guru none of this will be found.
Should hair and nails be cut during a sadhana?
To AK ji's remark that whenever a sadhana is being done, hair and nails should not be cut, he lets it stand. Asked whether the Datta Mala Mantra can be done in a temple of Panchmukhi Hanuman ji, he answers that it absolutely can be done.
Why does a householder lose wealth exactly when sadhana begins?
The speaker says the special difficulty is that we want to do sadhana and also want no lack of wealth, and it very often happens that a person is in good condition first and dhan abhav starts in his life only once he begins sadhana. He says the whole subject will be covered piece by piece.
How does a knowledgeable person handle a prayoga inside one kula?
The speaker says that when such a prayoga is got done through a knowledgeable person and the shaktis of one's own house begin to come into binding — because both are people of one kula — then the shakti is invoked at his siddh peeth, siddh sthan or tantra peeth, given whatever dhaar, puja and bhog is due, and requested for this purpose.
What is asked of the kul shakti when a prayoga is invoked at a siddh peeth?
The request the speaker reports is: you support dharma. If the elder brother is looting land and property, why are you supporting him? Bring him too onto the path of dharma. I request you for that — remain on this side. There is a method and a vidhan for this, he says.
When the shakti called for destruction of the enemy was not pacified, a second shakti had to be used
See this, the speaker says: you called one shakti for the destruction of the enemy, and when she was not pacified a second shakti had to be used. You cannot say that because you are in the field of tantra you will pacify her only by serving that same shakti — when she is not pacified, a second shakti will have to be used.
Why does installing a brahm at a brahm sthan often fail to work?
The speaker says many listeners will know how often people take a brahm and seat it at a brahm sthan and the work simply does not happen. They keep hunting for the reason behind it and say the knowledgeable man did not seat it properly; the cause behind it is something else, and only on going that deep will you understand what mistake you yourself are making.
What should be done with the daily dahi-bada bhog of Batuk Bhairav?
Asked what to do with the dahi-bada offered daily as bhog in Batuk Bhairav ji's japa, the speaker answers that whatever dahi-bada bhog is offered to Batuk Bhairav ji should be taken by you yourself — eat it with enjoyment.
Should a man cover his head or wear a cap while doing puja?
This thing differs from place to place according to the region, the speaker says. Towards Kashmir the brahmins of that area do puja with their heads bound, especially in the northern regions; in other regions you will not see it that way. According to his own knowledge there is no necessity of keeping a cloth or a cap on the head while doing puja — follow what the elders of your region have said.
May a chalisa or stotra for another deity be read during a running sadhana?
Do one sadhana at one time, the speaker says. This is a kind of dosha, and in itself a very great dosha: that you are doing sadhana of one and want the grace of somebody else within it. Then it means you have no trust in your aradhya, in your ishta, or in the deity of the mantra you are doing japa of — so where will they accomplish your work.
How can the habit of checking the phone during puja be broken?
Asked how to stop the habit of checking the mobile phone during pujan, the speaker says: switch the mobile phone off and keep it aside. He adds, half in exasperation, that one may as well offer the mobile to one's ishta and smash it as one smashes a coconut, and the tension will be over. He calls it a very bad habit, saying he has seen paath running and the mobile phone running along with it, and that self-control is needed in all these matters.
How is a negative place cleared for sadhana?
In such a state, the speaker says, those sadhaks do japa of the agni beej in an authoritative quantity. Or they place the agni beej as a Samput in the Gayatri Mantra and do japa. Because of which so great a measure of agni tattva is produced there that the pret and pishach simply withdraw. Or they take the Kavach of their own aradhya, which they have made siddh by the guru's command, and apply the agni beej to it as a samput.
How does a mantra samput change the atmosphere of a place?
Such an energy is produced, the speaker says. What is energy? It is in your own mouth — the mantra is energy. So the utterance of the mantra is done in this manner, with the Samput applied, so that the atmosphere of that place becomes endowed with agni tattva for a fixed period of time. And after that, by their own shakti and samarthya, they invoke whoever is to be invoked, do japa of whichever mantra is to be done, offer to them, accomplish them, take their word, and come away.
How is the viniyoga of the Datta Vajra Kavach physically performed?
The whole mantra of the Viniyoga, up to "jape viniyoga" — that is, "अस्य श्री दत्तात्रेय वज्र कवच स्त्रोत मंत्रस्य" and onward — is recited with water taken in the hand. After reciting up to "jape viniyoga", you will offer the water near the Shri feet of Bhagavan Datta.
What rules govern a daily Saptashati recitation in the Mahavidya krama?
Morning is best if you can do it then. The krama runs seven days — begin on Sunday and complete on Saturday; the Mahavidya krama completes in seven days and you proceed accordingly.
What if the household shrine faces west and you must worship facing that way?
Do it that way. If you turn east here, your back will be to the place of worship — so do it in whichever direction it is. There is no problem; it is not as though there is no sanction that way. There absolutely is. So do it there.
What if the hands touch the feet while seated in Siddhasana?
Wash the hands there. Sitting, wash them first in a vessel, and then do the mala japa from that same seat without rising — the speaker calls this exactly the right method, and says it is what should be done.
How are new unstitched clothes for sadhana consecrated?
They will be consecrated of themselves when you perform the procedure, or the japa and Havan and the rest. Do not consecrate them separately without a Deeksha Vidhan and the like.
How many circumambulations does each deity take?
It depends on the form of the deity. For Bhagavan Shiva a half is done. For the Devi, nine or three. For Ganpati ji, three.
A three-strand janeu of nine tantus is made on the spot
A three-strand janeu — a janeu of three tantus — is made there; the whole nine-tantu janeu will be made entirely of three threads each. It is made in that very place: it has to be brought there, made within that same boundary region with the full vidhi-vidhan, staying there to make it.
A havan as far as means allow; no vrat or fast is needed
As far as possible, if you have the means, you should do a havan. There is no need of a vrat or a fast. If there is very much desire, stay on phalahar, or take food related to hill salt — sendha namak, as it is called — and remain so. By doing this much, that mantra will awaken and its good effect will then also be had.
How is water consecrated?
For consecrating water one then has to learn the mudra, the speaker says, if you want it in the proper manner; and mudra cannot be displayed publicly. For mudra one should at the least be doing Gayatri, and then that subject will become clear. The whole vidhi of jal abhimantran in tantra brings mudra into it. But for the ordinary consecration of water, simply place the water before you and, looking at it with your gaze, with the feeling that the energy of the mantra is going into it, do the japa; and it will be consecrated.
Why does mere counting of the japa not produce the effect?
If it has not become conscious, if its awakening has not happened — and that is what happens when you merely count it out and complete it any old how, shifting it here and there — then that effect will not come, the speaker says. But if you do it in accordance with the vidhi, in the proper manner, with samarpan, then it will certainly happen.
How should a coconut bali be broken?
A new coconut is not to be given with the khadga, the speaker says; it is to be dashed down and broken, as it is done, the way one breaks it by hand. According to one tantra text the bali is broken with one hand alone. This two-handed practice that has come into currency — he says he is stating what is shastrokta, what is absolutely written: the coconut is to be broken with one hand alone, with the right hand alone. With one hand.
Is there an alternative to actually killing the goat?
There is also the matter that after the bali is offered the animal is taken and given samadhi, and there is a fixed place for that. And there is the ear-cutting practice too, the speaker says: since they do not eat it at all, bring the bali, have the sankalp and the rest done, and only a little of the ear is cut, so that what falls, falls on the bali peeth; the whole vidhan is completed in that itself, offering it to Bhagavati, and the goat is taken and released in a forest. Whatever is to become of it, let it. It has then become Bhagavati's, become your kuldevi's. This is one option — but it should be done only after seeing what kind of ugrata the kuldevi has, and whether she will agree to it after being entreated.
Fifteen to twenty per cent of the core subject stays hidden, so that the sadhak is encouraged to do it himself.
The speaker says this secrecy will always remain. From what does go before you, you may infer that fifteen to twenty per cent of the core subject is hidden, and that in what is shown your maximum is covered — so that you may be encouraged and do it yourself. There is never anything of the kind that you should stop doing it and we shall do it in your place. Sending ten lakh to him does not mean he will offer puja, flowers and prasad for you lifelong while you take your enjoyment.
Why does a tantrokta pratishtha take so much more than the ordinary one?
The speaker says that when a full mala is completed alone, doing that much becomes very difficult. The ordinary vidhi given for pratishtha is available on the channel — see how much procedure there is in it. When a special one is being done by the tantrokta vidhi vidhan, more time, money and material are all consumed. When an anushthan is going on there is availability of people and sadhaks are present, so it is done quickly together and also well; alone it is not possible.
What should a dedicated sadhak wear on the body by the tantrokta vidhan?
Asked what a dedicated sadhak should wear on his body as ornaments by the tantrokta vidhan and what their importance is, the speaker says it also depends on which sadhak it is and of which deity. Bandhs should be on the body: a baju-bandh, a kamar-bandh, and one on the manibandh too. Looking from the top downwards, there should certainly be a shikha — and if it is a woman, a sadhika, then her shikha hair should never be loose; there should certainly be a knot tied there.
What if guidance comes in a dream during the sadhana?
The third chief thing: if in the middle of a sadhana some guidance is being obtained through a dream or the like, saying that at this time you should do it in this manner, then the sadhana being done by you is not to be abandoned midway under any circumstances. Many people begin a sadhana, receive some new mantra in a dream, and begin doing that from the middle. This mistake should never be made.
These small works are to be done quietly, with no selfie or post announcing them
These are such small works, but in doing them you are not to make a noise. Not that you went on the first day and put up a selfie saying we have done Hanuman ji's puja, we have decorated it so well. Nor will you publish anything of any other day either. Staying gupt in this manner, keeping the small things in mind, perform the sadhanas in the Gupt Navratra.
Is there a simple process for nadi shodhan and chakra balance?
Asked for a simple process by which nadi shodhan and chakra balance would occur, the speaker answers that there is no process simpler than pranayama. Take up just this much — kumbhak, rechak, purak — and it will be a great deal.
In which asana does sadhana give more fruit?
A householder should perform sadhana sitting in the ordinary sukhasana, the speaker says. For the rest, if by asana you mean something connected with skins — that it be a lion or vyaghra charmasana, that it be a mriga charmasana — then if it relates to all those things the matter becomes altogether different.
What is a tantrokta mala?
The mala that is made siddha by the tantrokta vidhi: from its nishkasan up to the making of it fully abhimantrit, the whole process that there is, is done by the tantrokta vidhi-vidhan.
Niyams of Pitambara sadhana that get skipped
The speaker asks whether the other niti-niyams of Pitambara sadhana were kept at all: yellow cloth is said to be necessary (not green or bhagwa, which is why she is named Pitambara), so does the sadhak wear a pitambari dhoti and know how to tie its lang; is the asana yellow; was Bhagavati ever worshipped with haridra-samskarit materials, with her Sahasranama, her shatnam or her 108 namavali before even a photo; was she ever given abhishek, and was her Bhairav, Bhagwan Shiva, ever given abhishek. He also asks whether the sadhanatmak side was looked at first: the Tithi, the Nakshatra, how and what is to be done and when it is not to be done. If none of this was done, he says, that is the root cause of the trouble, though other causes may also exist.
The foundation before Pitambara sadhana: Guru, Ganpati and Ma Sharada
What Bhagavati or any devi-devta says comes first, the speaker says, is Guru, Ganesha and Ma Sharada; at least this much sadhana should be behind you. Was a guru mantra taken, and how much Japa of it was done, even as Ajapa Jap: by rule at least sava lakh. Leaving Haridra Ganpati aside, was even the ordinary Ganpati svarup served, his Kavach recited, his dwadash naam japa done, at least a ten-day anushthan, Modak offered? If you do not do the sadhana of the Vighnaharta, he says, he is the first to become the Vighnakarta, so how can you expect success and no trouble. The proportion of trouble differs from person to person, one succeeds after three days of Ganpati and another suffers even after ten, but the order must stay the same; go straight to the sadhana and there will be trouble.
What are the opening acts before the worship begins?
Once the place is given, the invocation begins the worship. Before that: keep two Lotas and an Achmani, consecrate the water with the Ganga-Yamuna-Saraswati mantra and perform the Achman; then the washing of the hands; then the wearing of the Pavitri, the Kusha ring.
How is the asana purified, and why does it matter?
Place a flower beneath the asana, draw a triangle, pour water, and recite the mantra of Prithvi Devi — saluting Bhagavati Jagadamba in her earth form so that the asana becomes protected and whatever act you perform seated on it is accomplished. If you give the asana no respect, no Siddhi is going to come.
May an asana, a Pavitri or an Achman vessel be shared?
No. When you are performing an Anushthan or Purashcharan of a mantra, nobody else should ever sit on your asana, nor should you sit on anyone else's — not looking at whether he is a Brahmin, a Guru, a scholar or of a higher or lower Kula. And a Pavitri is never exchanged.
After the Pavitri come the Shikha Bandhan and the Svastivachan — at minimum Mangalam Bhagavan Vishnu
The Shikha Bandhan; and after that, first the Svastivachan. No very special mantra comes in the Svastivachan — at minimum do Mangalam Bhagavan Vishnu, which everyone will know and everyone can do. There is a corresponding Mangalam mantra for Mahadev too.
Who is worshipped first — the Guru or Ganpati?
Only remember the Guru at that point — once, with Guru Brahma Guru Vishnu Guru Devo Maheshwara. Then perform Ganpati's worship. Because on that day the Guru Mandal and Gurudev are the principal deity, and the principal deity's full worship cannot be done first of all.
How much Ganpati worship is done on Guru Purnima?
Perform it on whichever Ganesh Vigraha you already keep at home. If not more, at least the Panchopachara worship — Avahan, Asana, Argha and the rest, with Naivedya, Dhupa and Deepa shown. Then recite the Sankat Nashan Ganpati Stotram, which carries his twelve names. That much is enough.
How much worship does the Guru himself receive?
At least the Dashopachara worship; and the Shodashopachara if you wish to do it by the larger procedure. The full method is in the Nitya Karma Puja Prakash. If you do not know the mantras or find the pronunciation difficult, you may worship him with Bhava alone — Shri Gurudevaya Guru Mandala Sahitaya namah.
Is Dakshina obligatory?
Yes. Dakshina should certainly be offered to Gurudev and to Guru Mata — in the worship of any deity whatsoever, Dakshina is obligatory in a Shodashopachara worship.
Is a Kshetrapal or Dikpal bali required on Guru Purnima?
No. There will be no obligation on that day to perform the Kshetrapal bali or the bali of the ten Dikpalas. If you do them it is excellent; if you do not, it is not a difficulty. Do not worry about it — because if the procedure grows too large, people will run from it.
How is buffalo-curd starter purified for use?
Put the starter into cow's milk on the first day; the next day take the starter from that set curd and put it into cow's milk again; the third time, when it has been put into cow's milk once more, it becomes pure. Three rounds of setting are needed.
What does it mean when the Jiva leaves the body during sadhana?
An ordinary matter. When a practitioner begins to advance, this kind of circumstance and condition keeps coming and going. You should not be troubled by it, and you should not stop at so small an experience — nor should you hope for it. Go forward.
How should a man dress and prepare for the japa?
Bathe — it is not cold now, so there will be no difficulty — and sit at ease. If you are a man, wear a dhoti and take a gamchha; a dhoti and an ang vastra should be there. Keep the ang vastra on your left shoulder. If you have the yajnopavita, it will do even if you do not take it, but you should. The correct vidhi is that it goes over the left shoulder, down under the right shoulder and then up again, making the cross. If you cannot do even that, at least keep the ang vastra, that is the gamchha, on the left shoulder.
Is cutting hair, beard and nails forbidden in Sawan?
Getting the beard cut, the hair done and the nails cut in Sawan does remain forbidden, he says, but look at your own situation: if you are in a job, in a profession, and your profile is such that it is not allowed there, then there is no difficulty. Those who do the other sadhanas, the long ones that run through the whole of Sawan, should not have their beard, hair, nails and the like cut.
What is the vidhi for reciting the Shiv Sahasranama stotra?
Asked the vidhi for the Shiv Sahasranama stotra paath, he says the vidhi of a sahasranama paath is exactly the same as the manner in which we do pujan paath: having done achman and the rest, sitting on your asan, then making the sankalpa, do the paath of his sahasranama.
Must a fresh supari be used each time for kuldevi avahan?
No — not a new supari every day. The supari will be established once, and the avahan will happen upon that same one; after that it is not to be removed.
Every dharma has a core spirit and auxiliary customs bound to desh, kaal and patra — the customs are meant to change, the spirit is not.
The author argues that every form of dharma has a core spirit and many auxiliary practices bound to desh (place), kaal (time), and patra (circumstance/recipient) that are meant to change as society changes — wisdom lies in preserving the essence while allowing secondary customs to adapt, rather than rigidly clinging to rules not central to the practice's spirit.
Is a householder's ordinary pujan Vedic or agamic?
Whether you perform it after being initiated in some parampara or perform an ordinary pauranik sandhya, he says, the vidhi vidhan of the pujan paddhati itself will not be Vedic but agamic — done according to the vidhan stated in the Agama, and that is precisely what is called tantriki vidhan.
What does the speaker say must be carried together?
Everything is to be carried along, he says: the lok vyavahar of tantra is also to be carried; what is shastrokta is also to be carried; the philosophy is also to be carried. But it must also be understood which is to be applied where, and how it is to be carried. Take everyone along; nothing is to be left out. You are not to make flowers in a lamp all day; and it is not that we will not light an akhand jyot or a lamp — we will do all of it, but by the vidhi, taking everyone along. Nothing is small and nothing is great; all are to be carried together.
Should one chase experiences and miracles in sadhana?
Everyone should do the puja of Bhagavan Batuk Bhairav in his own home, the speaker says, and only when you begin the ordinary pujan will you be able to do the special pujan. Of the experiences he posts, nobody's is of one or two or ten days; and where an experience does come in a day or ten, that person is in the middle of sadhana and is made to do it again. It never happens that you did sadhana today and had darshan today. Do not run after experience, do not run after chamatkar — do sadhana.
How should brahmacharya be strengthened?
The most necessary thing, the speaker says, is that even if you become mentally ready, your body will not take long to go against prakriti. For that purpose you will have to take the help of yoga and of pranayama.
Can havan be done at midnight if the japa of an anushthan finishes then?
A tantrokta havan you may do at night, the speaker answers.
Can an anushthan be done with bali but without havan?
Absolutely, do it, the speaker answers.
What should be done when something always intervenes before a sadhana can start?
If you cannot manage it, then do not begin a big sadhana, the speaker says. Do a three-day sadhana; do a five-day one, a seven-day one; do not do a long sadhana. And if even that is not possible, then do a daily sadhana: on whatever day you are well and in order, complete a one-day anushthan of 11 malas of japa and one mala of havan. Do it like that, and do not take up a big sadhana.
Why does sleep come during puja, and what is the practical remedy?
If you do the pujan in the early morning and your sleep has not been completed, it will happen, the speaker tells Nisha Sharma ji — and the greatest cause of that will be your mobile, since you sleep while watching it at night. If you do it in the evening, it will happen too, from the whole day's fatigue; that is ordinary. Practically: if the puja place is a little large, spread a sheet and sit; and when sleep begins to come, set an alarm for five minutes only and sleep. Ask forgiveness and no dosha will attach; do not worry. When you wake after five minutes you will be able to do sadhana well for a full hour and a half or two hours.
How should sleep be arranged around the time of sadhana?
The best thing, he says, is that if you have to do sadhana in the evening, sleep well for at least an hour and a half or two hours in the afternoon; if you get that sleep at midday, the evening sadhana will be entirely fresh. And if you have to do sadhana at dawn, then at 9 o'clock at night — he addresses the boys and girls, all the youth — say goodbye to your sona babu; break up if you must, do not reply at all; mobile off; if sadhana is to be done, it is to be done. Get up at dawn and do sadhana and sleep will not come. If the sleep is incomplete and the tension of the sona babu is in the mind, from where will the sadhana come?
Why should the bhog arrangement be kept simple?
He hopes this method will serve people, because not everyone can manage so elaborate a vidhi as to offer in one vessel for the kula's devi-devata, one for the kula Bhairav, one for Narayan, one for Shiv ji. Someone will say his whole salary is going into offering bhog to Bhagavan, and that at this rate he himself will become the bhog. So keep it ordinary.
What happens when a tantric vidhan is done without knowing its full procedure?
The speaker says that when we use any vidhan in our life — especially a pauranik or tantrokta mantra connected with tantra — without knowing its vidhi vidhan properly, or when we use it in very large quantity and get no benefit, then if any error remains in it some kind of dosha begins to become visible in our life in the future.
How is the second house activated negatively?
By the mouth the mantra is spoken; by the same mouth the deity of that mantra is reviled; by the same mouth you revile your guru and your guide; by the same mouth you revile the pauranik and tantrokta granths. Everything is happening by the mouth. Whoever you do good to or ill to, whoever you give a boon or a curse to, whatever mantra sadhana you do, it will all be through this tongue and this mouth — and this second bhava can give you both good and bad effect.
Why do people who perfect the Saptashloki not benefit from it?
The speaker says that those who have perfected the Saptashloki and done its sadhana get motivated, perform the sadhana, and then cannot continue it. Continuity does not remain: nine days are done, and from the tenth it becomes "do the prayoga, brother, nothing happened, nothing happened". And the moment we begin saying nothing happened, then even where something was about to happen it begins there too — nothing will happen, nothing will happen, this man has no faith, he does not want to do it, leave it, remove it.
Listeners across India and abroad revealed lamps and bhog vessels that are never washed
The speaker says that meeting people from every corner of India and from abroad through YouTube makes it clear where mistakes are being made, and as soon as a mistake is caught he makes it public so that people stop doing it. As an example: many people never washed the lamp at all, using it unwashed for a whole year, and were not washing the vessel used for offering bhog. He says he had no idea such a thing happened, since in his own house they are washed morning and evening every day, and he had assumed everybody washed them.
Why do the videos and lives stop while an anushthan is running?
This, the speaker says, is the reason that whether it is Navratri or any parva kaal, when his own anushthan is running the videos come less, the lives come less, and he does not talk at all. Because first we shall save ourselves, and only then will we save another. He says this is practically his own experience, and he is telling them that this difficulty can occur — believe it or not, that is your choice.
Can the paath of Saraswati be done for Ma Parvati?
Absolutely, the speaker answers: the paath of Saraswati can be done for Ma Parvati.
Where is the importance of a Sahasranama paath stated?
The importance of a Sahasranama paath, the speaker says, will be shown to you after each Sahasranama itself.
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