Safe Limits
Every question on the site tagged Safe Limits, each answered from a timestamped source rather than a summary written from memory.
Notes from our sources
Precaution: the thread vidhan only buys time; do not experiment on your own with an ugra Brahma
The speaker calls this an ordinary, small prayoga: through it one gets a little peace, the entity's ugrata lessens, and one gains time to do something else. He says these things are quite ugra, so one should not do much experimenting on one's own; through Mahadeva things can be calmed, and only that has been told here. If there is even the slightest doubt in the mind about whether one can do it or whether some trouble might come, do not do it at all, or do it with the help of a qualified, knowledgeable person. He says causes differ from person to person and what he tells is told in common; if one lacks faith or feels fear, take a qualified person's advice, but with full faith one may certainly do it, and since it is not a tantra vidhan only peace will come.
Why shouldn't a beginner directly perform advanced rituals like Aparajita sadhana or recite Siddha Kunjika?
Advanced rituals like Aparajita sadhana carry powerful seed mantras (Bija Mantras) whose pronunciation must be exact — a beginner without the eligibility (Adhikara) to control that power risks serious harm from even small mispronunciations.
A basic havan given without the Pranava, for householders with no qualified priest, held to be effective in Kali Yuga
Yes — a basic Hawan method without the Pranava (Om), taught for householders who cannot access a qualified priest, is presented as effective in the current age (Kali Yuga) provided it is performed with faith.
What happens when a Guru performs a harmful (Marana) ritual against a disciple out of anger, and can it be undone?
A lethal ritual (Marana Prayoga) launched in anger has a narrow revocation window — typically 7 to 11 days — after which even the Guru who cast it may be unable to reverse it, and the Guru bears their own consequence for breaking the vow taken when knowledge was first given.
Dhumralochana burnt by a hunkar: why exact mantra pronunciation matters
The speaker says that when Shumbha's ego was hurt by a woman's pride, he sent Dhumralochana to drag Kaushiki by the hair. Dhumralochana, whose smoke-like body could appear anywhere, threatened her and then lunged to seize her. Two accounts exist in the tantra texts, he says: her lion — held to be a direct form of Dharmaraja, of Shiva and Vishnu — roared, and its roar destroyed Dhumralochana's army; and Bhagwati herself gave a Hunkar, and by the sound of that hunkar alone Dhumralochana was burnt to ash. This, he says, is why mantra uccharan is so essential: people rattle off "hum hum phat phat" without knowing or hearing the mantra, and that is where trouble comes — one must know where the hum of the hunkar goes, where a makara or an anusvara goes, whether a syllable is read with anusvara or with makara.
Who may perform the Chamunda bali: red vastra, and the restriction on women
The speaker says that after bathing, one puts on red clothing before the Sandhi Kaal. Asked in advance whether women can do this, he answers that only those women should perform this prayoga whose son is already at least over twelve years of age; if possible, have the prayoga done by one's son or husband. Everything else a woman may do herself, but the Bali vidhan — the offering of the bali — is better done by a male.
Copying a sadhana seen on social media without knowing its tradition
The speaker says the very first thing, before taking up a sadhana because of someone's experience heard online, is to find out properly what its method, its paddhati and its tradition will be. His example: everyone knows that among the Mahavidyas forms, Dhumavati and Bhagwati Chhinnamastika cannot be worshipped or given anushthan at home — yet someone announces that he did Dhumavati sadhana together with Bhagwati Baglamukhi, doing japa at home with Baglamukhi given a Samput of Dhumavati mantras, and got such-and-such results. Such experiences sit all over Facebook and YouTube; hearing them, people want to do the same, do it, and suffer loss. Why it bore fruit for one person and not for you, and what troubles come from taking up the new and dropping the old, is what he goes on to explain.
Precaution: Devi Suktam prayoga is not for small matters; 40,000 recitations in a lifetime
The speaker cautions that the Tantrokta Devisuktam should not be used as a prayoga without cause — recite it and obtain Bhagavati's grace, but do not deploy it over some small matter when you get stuck. He then says that if you complete 40,000 recitations of all these mantras in your life, Bhagavati's Yoginis, her shaktis, her Paricharikas and the Kshetrapals all become gracious to you and no one can harm you; the effect of the Phalashruti given in the Lalita Sahasranama is obtained through this. He offers this as the path for those who cannot do more and are not initiated (Diksha).
Precaution: bodily trouble that begins with an anushthan is the attached thing resisting
The speaker says the man in the Delhi case had never had bodily trouble, yet as soon as he began the Mahabhairav Anushthana difficulties started in his body and he suffered a great deal during it. His explanation: the thing that was with the family began to trouble him, because until then he had been deliberately kept safe — the intention being that nothing should happen to him. The onset of trouble at the start of the anushthan is thus the resistance of what is attached, not a sign that the practice is going wrong.
Conditions before undertaking the Mahabhairav anushthan: confirmed abhichaar, and only as a last resort
The speaker says the first rule is to be 100% sure, through a good knowledgeable person and in one's own mind, that an Abhichara prayog is on you and you are not getting free of it — not a medical problem with tantra merely going round in the head, which only creates trouble. The signs he names are a long illness, great trouble in some part of the body, and medical reports that were normal at first and turned bad later, together with visible tantra symptoms. Second, one must already have tried the ordinary prayogs; this is never done straight away, but on a knowledgeable person's word after seeing your condition, and as the last road, because it is very intense and contains things not ordinarily done.
Precaution: a shmashanic shakti once worshipped in the family may be hurt by the Mahabhairav prayog
The speaker gives a third rule: if, to your knowledge, any shmashanic (Masan) shakti was ever worshipped in your house by your ancestors or by someone in earlier times, and on top of that you are now suffering from Abhichara, then after this prayog that shakti too may be hurt. It will later have to be appeased again, and for that you will need a knowledgeable person.
Misuse of the Mahabhairav sabar mantras brings swift punishment from Bhairav
The speaker says that because this is a sabar text, very difficult Sabar Mantras are used in it and it also contains marana-related mantras, so it must not be misused. If you knowingly do it to harm someone — taking a sankalpa in anger or greed or for any reason — then Bhairava is a very swift devata and punishes at once. It is being given publicly, in a limited measure, because many suffer and weep and cannot reach him personally; do it only if you are in distress or a Marana Prayoga has been done on you, so that you do not become fit for punishment.
Badvanal for a pret or pishach riding a person's body: done outside the house, under guidance
The speaker says that if a Preta or Pishach is playing on someone's body, however big the pret or pishach may be, and one does this Anushthana outside the house and then applies its Prayoga, removal is 100 percent possible and the person will certainly be freed. He adds a precaution: the prayoga vidhi should be done through someone knowledgeable, or only after understanding everything fully.
Madira in tantric tarpan: purified for the deity, not a licence to drink
The speaker says that where Madira is used for Tarpana in tantric worship of Bhagavati or the devatas, it is first purified through the Panchapatra and the method of patra sadhana, and only after that purification does tarpan take place; that use is dharma-yukt, meant for the shakti's tarpan, worship and pleasure. Taking a small portion as Prasad is a separate matter, he says, but offering one bottle to Bhairava and drinking four oneself, going to excess under the name of prasad, is an attitude that itself becomes the cause of such people's destruction, and they can never attain gati.
Substances the tantra shastras prescribe for liberation must not be used for pleasure
The speaker says that the things the tantra shastras prescribe for becoming free, if used by someone for the satisfaction of his taste or of bhoga, amount somewhere to a violation of the rules and orders laid down in the Agamas and shastras, and with such a violation that person can never attain Sadgati. He says one can be certain of this, and that in the present day people are in fact bringing durgati on themselves this way.
Sacrifice at a self-made shrine or in a home, even in the name of Kali, is abhorrent
The speaker says that when any person learns tantra vidya on his own, independently siddhas some paishachik, tamasik or Masan shakti, and then has Bali worship done for it at his own place, calling it Kali Mai or having some baba name it so, that too is abhorrent. Through it, he says, trouble will come to his own family line, and those who give puja there can also come into trouble. He says he himself forbids Bali at such places; the peethas, the Siddha Peethas and Shakta peethas, are a different matter, but if such Bali is being done at someone's private place, if someone comes and offers bali in your house and then sits and eats, that somewhere ends up drowning you.
Why the Batuk Bhairav mool mantra is left out of this kavach text
The speaker says he has deliberately not included the repetition of Batuk Bhairav's mool mantra in this kavach text, and that he has no answer for those who want to argue about it. In his view that mantra is somewhere a shrapit (cursed) mantra; it may be studied in texts like the Shakti Sangam, and is done independently only when received from a Guru and after the nishkilan vidhan. He does not tell anyone to do it or not to do it — that is their own choice — but he does not want ordinary, already-afflicted people going after a shrapit, kilit matter. Since the mantra is anyway repeated in different parts of the Mool Kavach itself and Bhairav protects through that, there is no compulsion to do it separately.
Advanced uses of the Batuk Bhairav Brahma Kavach need expert supervision; plain recitation protects the home
The speaker says giving someone water charged with the kavach to drink is a somewhat different matter that not everyone should do — only under an expert's supervision. Where someone has Avesh, the Bhasma from the kavach hawan, or water in a copper lota charged during the recitation, sprinkled on the house or on the possessed person, frees them. There is also a whole subject of Bandhan in this kavach, but all of that is practical work for a knowledgeable person under a Guru's protection. Ordinarily, he says, just the recitation and its sound protect the home and family.
Caution: marana prayoga is described for information only
The speaker says the only purpose of laying out Marana Prayoga was that people should know, to some extent, how such prayogas are done. He says he has no aim of making anyone do these processes and is not encouraging them. Anyone who, after hearing this, does such a thing himself is responsible for whatever harm or gain results; neither the channel nor the one speaking has anything to do with it. He says a later video will cover the symptoms that appear once a marana prayoga has been done on someone and how, keeping those in mind, it can be defeated to protect one's own people.
Test whether a love is real before surrendering to it
The speaker states the root point of the account: even granting that the sadhika had fallen in love, she should first have tested whether that love was really true or not. He gives this as the one thing that would have kept her out of the trap, before any question of a remedy arises.
Cautions before trusting an online spiritual guide
The speaker draws the lesson that one should never trust anyone blindly, whoever they may be, including this channel: until one's trust is firm and one has found the right kind of material, one should not make contact at all, and should proceed only once trust is there. Women, mothers and sisters who contact anyone after watching YouTube or Facebook should have a guardian speak to them, and should talk to someone only if they are capable and their life experience lets them handle such things; otherwise they should not, since one cannot know whether the other person is right or wrong. He closes by urging everyone to serve Bhagwati through the Chandi mahatmya as far as they can, saying Jagadamba will hear them and lift them out of every trouble.
Brahmacharya, timing and food rules during the Bajrang Baan siddhi period
The speaker says that woman or man, married or unmarried, one must keep Brahmacharya properly for these 11 days — with special care that it is not broken even mentally. Do the practice in the morning, by 8 o'clock or before; at night one cannot keep the fast, so it is best done early morning. It may be done at night, but then one thing must be observed: no garlic or onion all day. If one eats fully sattvik food it is fine; if one has to eat out, do not do it. All this applies only while the siddhi period lasts; later, in the period of use, one may do the prayoga at any time without difficulty.
One-night Masan siddhi: real, but uncontrollable without a guru
The speaker says Masan is a tantrokta shakti that many rural households now install when they have troubles. The one-night siddhis advertised on YouTube are real, he says, but such a shakti is highly uncontrollable: gaining a shakti able to control it takes years, and if it is invoked and appears without that control it causes total strife and tandava in the house. Whoever gets a one-night siddhi or a quick shakti-vachan has a Guru behind him doing the basic work and standing by to save him; without that knowledge, putting one's hand in directly means loss.
A household shakti like Masan serves its own benefit, so it is never practised alone
The speaker says a shakti like Masan worshipped in a house, in any form, has the capacity to act for its own benefit, not the worshipper's — if it wants a liquor bhog it wants it, and it troubles the household through dreams for a while. Once pleased it makes the worshipper capable of extracting anyone's bhed, and keeps giving it as long as the seva-puja is done right — this is the Divyadrishti and Bujha (called bhuja or shodhan-kriya in villages) people wanted. How accurate it is depends on the worshipper's own sadhana energy. That is why, he says, such a shakti must never be practised independently: without control over it, it obeys no one.
Why powers gained without a guru are lost: maya, display and no one to conserve the energy
The speaker says he deliberately does not tell an advancing devotee how to "open" what his sadhana has built, and he does not post the process for everyone, because he wants no one trapped: the moment such things are obtained, maya becomes strong, bhakti drops away and the sadhak goes into display — telling people about themselves, on Facebook and elsewhere. Then a year of tapa, money, time and effort is finished in no time, because there is no Guru to teach how to conserve the accumulated energy and carry it forward, and once one starts watching and listening to others, the loss begins.
A guru is needed after divya drishti arrives, to run and protect it
The speaker says the shaktis will themselves grant Divyadrishti in time, but to run it smoothly one then needs a Guru. One will obtain it, but how to use it, how to protect it, what its rules are and which to follow, which mistake sends it back and which mistake can shut the shakti down — to know all this practically, a guru becomes necessary. Up to the point of attainment, he says, one can do it oneself.
What should be done if avesh is coming on someone because of abhichar?
If the state has become such that, because of abhichar, avesh comes upon someone's body and because of the avesh your pujan-paath cannot be done, then in such a state you should take someone's help. One should not do very much oneself in this state if you have no knowledge and have not yet done any purashcharan of a mantra — because you do not know what your enemy, who is driving these shaktis in the abhichar, is doing from his side, and if you make some mistake there will be trouble here.
The beejakshar sadhana of Hanuman or Ram cannot be given at present — a state in which even medicine cannot be taken, since sleep would then end the sadhana.
The speaker says the beejakshar sadhana of Hanuman ji or of Ram ji is not possible to give at present. To a listener offering to send medicine he says that at present his state is not even one in which medicine can be taken — if medicine is taken, sleep will come, and then how will the sadhana be done? That too becomes an issue.
Kalka Yogini and the shabari sadhanas are very sharp, and not everyone stays balanced when those energies land — five lakh of the Panchakshari first.
He says that for the Kalka Yogini or the other shabari sadhanas he does not apply much pressure, and does not discuss them much, because those things are very sharp. He does not know whether the listener has done at least some foundational sadhanas or not. If he keeps discussing only that, then a great many will indeed do those sadhanas, but when the energies become present and their effect falls, not everyone is able to stay balanced. So he says it is better if those who go into all that have done at least five lakh of the Panchakshari.
What is the danger in a sadhana whose results come immediately?
Although, the speaker says, there is no such issue in the Kalka Yogini, the enjoyment that comes when tasks begin to be accomplished and the intellect opens up leads a person to repeat it to a very great extent — and in that prayoga the result comes at once. Nobody will clearly report the misuse: while nothing is happening, mails and messages come saying nothing has happened; when the enjoyment of it working begins, nobody says anything; and only when a mistake happens in that enjoyment does the report come, a year or a year and a half later.
No dhoop, deep or lamp during that japa — and neither a boon nor a curse nor an angry word to anyone, irritability being high in that state.
You are not to light any dhoop, deep or lamp, and not to do anything anywhere; just do its japa again and again. And in that state keep in mind: neither a boon to anyone nor a curse to anyone, and nothing said to anyone in anger — because at that time such a state exists that great irritability arises and much happens. But if you are doing japa, then nothing at all is to be said to anyone.
The count is kept low at first, a brihad deep daan of 108 not being held in the hand — and the lamp is not changed where one shakti is worshipped over a long period.
Keep the number of lamps low until it becomes possible, the speaker says, because if you do the brihad deep daan of 108 lamps, that one is not held in the hand. He adds the rule: the lamp is not changed where one and the same shakti is being worshipped over a long period.
How is the gari lamp handled once it begins to burn the hand?
In the gari one, keep putting ghrita into it, and when it begins to burn in that way, set it down. It is not the case, the speaker says, that if the hand begins to burn one must keep holding it in the hand; that is not to be done.
May the shri vigraha of Kaal Bhairav be installed at home?
No. The speaker says there is no sanction for keeping Kaal Bhairav ji's shri vigraha at home; his swarup is not installed in a house because it is the ugratam form. Install Batuk Bhairav ji instead. A photograph of Kaal Bhairav may certainly be kept if one is drawn to him, but a metal symbol of his — a trishul or the like — must be kept before it.
Which mantras must never be taken up without diksha?
The apadauddharan mantras should never be done without diksha — they are shapit mantras. The speaker says he has given the proof for this several times from the Sharada Tilak and the rest. Their shaap vimochan is obtained only after a guru ji's mantra diksha, so those mantras should not be used. This, he says, is entirely according to shastrokta mat.
What is the danger of using the Batuk Bhairav chitki mantras without diksha?
Speaking of the panchakshari and the chitki mantras of Batuk Bhairav which people use without diksha, he says the first problem is that without the stotra and Shatanama you have no medium of protection at all, you have not made a kavach siddh, and you are using chitki mantras directly. Those bhairavs whom the Durga Saptashati calls anishtakarak run away, and the bhairav grahas become attracted to you by the effect of the chitki.
Who arrives first when Bhairav mantras are used without protection?
There is still time in Bhairav ji's own coming; first his gan prets will come, and they too will be called bhairav. If you have not done a kavach and they take your examination and you cannot pass it and become bound in maya, then those things become a separate matter for you. His purport, he says, is not to turn you away from this sadhana but to encourage you to do the right sadhana, avoiding the direct use of chitki mantras.
Why is the rudraksha mala compulsory in Bhairav worship?
Because their energy is so immeasurable and unlimited that when the Bhairav tattva begins to be present in the body and in the aura, then along with a protective bhava an ugra bhava also grows within you. You will become one who protects and nourishes his family, your patience will greatly increase and you will fight to the death for your family — but the ugrata will come in equal measure. So that the ugrata does not become unbalanced and no vikshobha arises in the body from the effect of the mantras, a rudraksha mala must be at the neck.
Which deities must not be brought inside a householder's home?
Walk on the grihasthi path, he says, so that your welfare happens and no such tattva or dev shakti becomes present that would harm the other people of the family. So an ugra devata should be worshipped outside, in a temple outside, and should not come inside the house. Their seva puja is to be given, not stopped — the right that is theirs must reach them — but according to where their form belongs. Shamshan Kali's puja is not done seated inside a home; those who have it done may do good or ill to themselves, but the ruin of the one for whom it is done is certain.
Who should not use the Mahabhairav prayoga?
The Mahabhairav videos have been on the channel for two years and many have taken benefit from them and had problems removed, and he says so repeatedly. But one thing stands: if you do not need it, do not use it. If you are not afflicted by abhichaar, do not use it at all.
What happens if Mahabhairav is invoked with no enemy to consume?
If no tantra-mantra is being done against you and no enemy is in a position to harm your life, there is no need at all to use it. Look at the kind of energy you are calling: if that energy has the capacity of nigraha, it will devour enemies, it will devour negative shaktis, it will devour pret and pishaach. And if you have nothing at all — no abhichaar, no tantra-mantra able to harm you, no such enemy causing suffering who needs destroying — then when you do Mahabhairav at such a time, harm begins to reach you.
When may Mahabhairav be taken up, and where should it be made siddh?
Only when you are in such a dire situation should you make this prayoga and do the puja of this swarup. If, merely on hearing that someone had such an experience, you want to keep it made siddh, then make it siddh outside the house — never make it siddh inside the house.
Those with no such matter in their life should not make the Mahabhairav prayoga at all, since its mantras would then be used without need and harm follows
All those others who have no such matter in their lives should not make this kind of prayoga — they simply should not do it. Because there are such mantras in it that you will use them without any need for them, and then harm will reach you. When there is no need, do not do it; when there is need, only then do it. The avahan of such a form and the prakshepan of their shaktis should be done only then.
Why is sudden siddhi dangerous?
If a crore rupees arrives and there is no capacity to hold it, then it goes here and there — he cites the film about the 2003 scam, in which the man blew so much money in one night that the whole world came to know. So there must be the capacity to hold it. And whoever gets swift siddhi, immediate siddhi, becomes that same 2003-scam case; then he will not know the matters of shastra and will still talk shastra.
May a small lake be used instead of a river?
Asked whether it may be done at some small lake, he says: if the sarovar is clean, then go — but with the heat as it is, mosquitoes and the like will bite there; let there be no dengue or malaria. Do not go and do all this where water is stagnant. Even at Ganga ji's bank, if water is standing and you cannot find a ghat at all, do not harm your health — just bathe somehow and come away, and do not then get caught up in doing japa.
What should be done with a kavach at the time of hospitalization?
At the time of hospitalization, the speaker says, take off the kavach and the rest. There is no need to wear it; it should be removed. Because if you are being hospitalized then your operation is probably going to happen, and in any case those people there will remove it.
Risk of shmashan sabar mantras made siddha without proper vidhi: illness and loss of Shri
The speaker says that sabar mantras of shmashan-linked fierce shaktis — the Shamshan Kali mantra, the shmashan forms of Raksha Kali, the Shmashan Chandika mantra, the Aghor Kali mantra — which people make siddha in fierceness to defeat an enemy, bring illness into the body when done without the correct vidhi-vidhan, and the body's Shri Tattva is said to be lost. For a Grihastha the reason is that such a mantra carries a duhai — someone is being addressed — so the Yogini and mahashaktis of an alakshmi nature reside in it, and loss of Shri often follows. He says only those who do these things practically will understand this; those who only listen may say anything, but it is true.
Caution: no ash from the Holika fire once it has gone out
The speaker says divinity is present at the Holika only as long as the fire is present. Once it is out, people cast their household Utara there — which one is indeed meant to do — and various totke, Vidveshana rites, discarded utara and household troubles are also left there; some even pour liquor. If the sadhak was not watching, and takes Bhasma from the quietened fire on which someone has left such a thing, it attaches to his body and costs him dearly. Ash is taken only from the burning fire, the way a little is lifted from the agni corner at the end of a Havan and applied to the forehead with Hunkar mantras. If the fire has died while the mala is unfinished and someone has done something there, he says, do not do it at all; done with purity, it certainly benefits.
Every Bhairav is not for everyone — what is taught publicly should be what suits all, not a form right for one and harmful for another.
The speaker says that some person does research and development and tells you some new kind of thing — worship such-and-such Bhairav at home, worship this other Bhairav at home. Every Bhairav is not for everyone. On a YouTube channel or any social media platform, if something is to be told publicly for all, it should be a common thing that applies generally to everyone, that everyone can generally take up and obtain auspicious fruit from — not something of a form that is right for one and harmful for another.
What can go wrong if an ugra Bhairav is worshipped in a house with a lok devi?
By way of example the speaker says that if you do the puja of Kaal Bhairav at home, or of some swarup of Bhairav that is ugra, extremely ugra, while the devi of your house, the kula devi of the house, is a different kind of shakti, a lok devi, then because of such a swarup of Bhairav, if some veers move with her, if some shaktis of a different disposition move with her, then somewhere or other they will be bound by the effect of Kaal Bhairav's mantra.
Can knowledge of choosing the right Bhairav swarup for one's home be got from books?
The speaker says this is a matter of experience; it cannot happen by reading it in books. It will not come from those who talk in the air — such people will remain in the air and will impose their own research and development upon you, and in that condition you will be left nowhere. Understand things, he says: common things should be done, and this subject is for everyone.
Can khair wood be used for the Batuk Bhairav Hriday havan?
Asked by people whether havan can be done with khair wood or not, the speaker says: not now, the time has not yet come. For new sadhaks, havan is not done with khair wood in this way. It has a separate vidhi vidhan of its own — first the dandas have to be purified, and there is some further vidhi of samarpan, and only then is it done. So it should not be done just directly.
Why the Navarna mantra is called the most explosive shakti in tantra and must never be tampered with
He says he always forbids the Navarna mantra to those without knowledge: take it to be the most explosive shakti in this world — in tantra it is the Navarna. In the Vedic mantras it is the Gayatri, and in tantra the Navarna; these two mantras are the ones by which everything is possible. One should not play with it or talk nonsense with it.
What is forbidden to an uninitiated person with the Navarna mantra?
Never, even by mistake, any tampering with the Navarna mantra. If you have received diksha, then do it. Otherwise you should not ordinarily even do nine utterances of it in the mind by speaking it. It is not to be sung, it is not to be played on YouTube like a song on a tape recorder.
Where must a vidveshana prayoga never be performed?
Those who use this independently never do it at their own place of residence, he says. And no householder person has it done — know this too.
Why "Shulena pahi no devi" is the most famous raksha mantra, and the caution on using it untrained
After that, "Shulena pahi no devi" is the most famous mantra; it is said that making a samput with this mantra the paath is done for protection, and Bhagavati becomes very pleased by it. But according to him it is better to do all this after diksha, if the preliminary sadhana has been done — one should not simply hear today, become motivated, and start using these mantras; they are extremely ugra mantras.
Is it proper to use only the four raksha mantras without doing the Saptashati paath?
These four mantras for protection are used separately in a great many places too, and people use these mantras for protection. But if you never do the Saptashati paath at all and go on using only these mantras, that too is not proper. If you do the Saptashati paath and use these mantras along with it, it is much better.
What is the sixth adhyaya of the Saptashati used for, and where should such paaths be done?
The sixth adhyaya, in which the slaying of Dhumralochana is done — where there is a great deal of dhundh in life, the Dhumralochana vadh can be done independently. But all these paaths that are done independently are better done in a temple, because on doing an independent paath a great many shaktis can become ugra; so it should be done outside the house.
Why is it forbidden to keep photographs of the ten Mahavidyas at home?
A listener says that at home there is a photograph of the ten Mahavidyas along with Ma Kalika. If the ten Mahavidyas are separately there — Chhinnamastika Ma, Tara Ma with the khappar, and then Bhagavati Dhumavati — then that, he says, is exactly why keeping a photograph of the ten Mahavidyas has been forbidden.
Where are the fiercer astra mantra ahutis performed, if not in a temple?
He says the saptagni — which agni is where and how — will be discussed in detail sometime, and which agni will be invoked if one is offering the ahuti of an astra mantra. Otherwise, if you put trishul, gada, tomar and such fearsome things into the mouth of a boy of seven years, dosh will certainly attach. Such an ugra form is not going to be present in a temple; those things happen on river banks, sea shores and in mountain regions.
What is the danger when divya drishti begins to open?
When a sadhak is doing japa, tap, havan and the rest in ever greater quantity, travelling to tirtha kshetras, and divya chakshu begin to be obtained, the speaker says, his capacity for illusion begins to increase very greatly. He cannot make the distinction of what is true and what is untrue. The mental state gets stuck halfway — it will always seem to him that he is half asleep — and at the start it becomes very difficult to know who came before him, who went, which of them was a human being and which was endowed with deva shakti.
What happens if the energy is not balanced?
The speaker calls this a matter of the very end, arising when you begin to deal with energies of that kind and such experiences begin. If it is not done — if you understand that capacity is coming to you, but the art of balancing is absent — then the person begins to move towards a deranged state, does not understand it, and slowly his brain begins to work less.
Without the capacity to balance, such trataka japa raises the kama, krodha and hunger vikaras
One thing also happens in this, the speaker warns: when japa of a mantra is done in this manner, performing trataka, and the capacity to balance is not there, then the person's vikaras connected with kama and krodha, or vikaras connected with hunger, increase very greatly. He calls this a side effect. For this reason it is mostly done only by those who already have yoga abhyas and the rest, or who know beforehand that this will happen and how it is to be controlled.
How is the fierceness of the Rudragana mantra seen?
If the desire is to see that mantra's fierceness in very great measure — to see and know it in an utterly fierce form — then, the speaker says, taking the sankalp properly, if japa of those mantras is done near the temple of Shiva ji on a night of this kind, then somewhere or other, in one form or another, that darshan begins to occur over the night. But how you will then manage the situation after the darshan has been given is your own affair.
Entering such sadhana on motivation alone will not do; a direct guru with his own experience is needed
It is not fully possible by oneself, the speaker says; here the necessity of a direct guru arises, one who has his own experience that such a thing can happen. If you go straight into a sadhana of this kind merely on having listened and become motivated, then a great deal may happen there — a man may even become deranged. So keep it merely as information, and when a worthy guru is found, then attempt a sadhana of this kind.
Is a PDF from the internet enough to perform such a prayoga?
If you do not know it, a book or a PDF is available to you on the internet, the speaker says — but even in that the whole subject has not been given, or performing that subject is not possible for you, as to how and where and what is done; the matter given there is very brief. What is then to be done in it and how is not known. So do not do it, because these shaktis, while being saumya, are also fierce: ugra shaktis walk with them, they are mahashaktis.
Why would a person who stayed the night at Kalimath be disturbed since?
A listener says a relative of his stayed the night at Kalimath and is to this day afflicted with mental disturbance, does not even come home and wanders about here and there. The speaker says he does not know the person who has commented, and cautions that people should not think listeners were told to comment this — and then confirms: this matter is true. If you travel and go into such regions and make your presence there, then when the shaktis are affected by your mantra japa they will be agitated and will make you experience a great deal of divinity.
The khappar utarna vidhi is refused, being a matter of siddhi
Asked to kindly explain the method of taking down the khappar to remove disease and obstruction, the speaker refuses: brother, that is a matter of siddhi. Without siddhi, doing the method of taking down a disease in that way is not proper — if it attaches to the one taking it down, then the problem will fall upon another. Let knowledgeable people do it.
What may be done instead of the khappar utarna vidhi?
Offer the khappar — keep the method of offering as much as has been given, the speaker says. In the method of taking down, keep the utara of Kshetrapal and the rest, by which whatever possibility of a dosha attaching may arise is effaced, cut and removed. Do not do that from which the possibility of a dosha attaching is created. If you are not mature and no knowledgeable person is physically available to you, then do not do it.
The binding and taking-down methods were given on the Siddh Sabari Vidya channel, and stopped for good reason
On the Siddh Sabari Vidya channel they have given a great deal of this subject in small pieces, the speaker says — that with this mantra the ghat is bound in such a way, the road is bound, and then it is taken down. He gave these subjects at the outset because he thought everyone should come to know them; later he found that these people would take it up and, doing this or that, do harm to themselves, and so he stopped going further. But the initial videos he had put up are all there.
Safety first — every great accident in this field followed a withdrawal of caution
Safety first, the speaker says. Where caution has been withdrawn, a very great accident has occurred in this field.
Are there similar procedures for other Mahavidyas?
Yes — in this same manner there is some vidhi-vidhan for Bhagavati Chhinnamastika and for Tara as well, particular to women sadhikas, to matri sadhikas. But the speaker says it does not seem to him proper to discuss all these things publicly, because people will neither be initiated nor anything, and will straightaway begin doing them, and then difficulty follows. This much of the ordinary kind can be done, but it is only for those sadhikas who can do these things safely and soundly.
A brother, son or husband who creates trouble for such a sadhika is the one harmed the most of all.
That if the brother, son or husband of such a sadhika invites disturbances of some kind, begins to create some kind of trouble, or causes some difficulty — then know that the greatest harm of all is going to reach you yourself. The life of sadhaks of this kind becomes a double-edged sword.
Why is a strong sadhak's life a double-edged sword?
Because when a person performs fierce sadhana in the tantra kshetra and increases his energy, capacities come to him and deva grace comes about — and then the very first control he has to exercise is over his own anger, or else the ruin of the people around him will happen first. So for such sadhikas it is greatly necessary to keep control over anger: for if they say nothing at all, but merely bring an ill feeling in the mind towards someone, that person's bad days will arrive, and then even she herself cannot stop it.
What if the back hurts and one cannot sit long?
If you cannot sit for long, then do it only for as long as your capacity is. You are not to force the body.
Can sadhana be done in the open at a river ghat at night on Amavasya?
I do not know, brother, what your state is, the speaker answers — but ordinarily it would not be proper to do it.
Which deity may be taken as guru, and for what is this not allowed?
On the day of Guru Purnima it is your wish — you may make Bhagwan Dattatreya guru, Mahadev guru, Bhagwan Narayan, Maa Jagadamba, Maa Kali, according to your own reckoning. But not for tantra vidya, the speaker says again and again: a guru is not to be made this way for the tantra shastra, for tantra vidya.
Can Bhairavi sadhana be done at home?
Answering Pankaj Jamwal ji, who wants to do Bhairavi sadhana at home, the speaker says that Bhairavi's seva-puja is a tantrokta shakti and her swaroop is tantrokta — so how will you do it at home? Either take proper diksha for a sadhana of this kind, and even then do it not at home but in a Shiv temple, or as the guru orders.
Those re-teaching this material may earn from it, but should keep the added spice within a limit and say at what level the thing is being taught.
He says many people, having listened to this channel, put out videos on Threads, Instagram and YouTube — some didi people especially — and copy-paste things in their own manner. He has no objection: earn and eat. But when you put in the spice, he says, put it within a limit; if you tell people at what level and in what condition a thing is being taught, it will be all right.
The added red chilli will ruin the person in front and then the one who added it — the kula shaktis being what is to be pleased here.
Otherwise, he says, you will enjoy it today and tomorrow, when harm comes to the person in front, that extra spice you added will tell. People say to add this too, add that too, add red chilli as well. That chilli, he says, will certainly ruin them and then will ruin you too — because the kula shaktis are to be pleased here, and we are only becoming the medium.
Take the subjects without enmity, but do not add salt and spice to them — and if you know a great deal, do not half-teach them at all.
His only point, he says, is that if people take subjects from this channel they should not carry enmity — no strike will be given them, no case filed. But when he tells things for the good of the person in front and you add salt and spice to them and make it more of a mischief, do not do that. If you feel you know a great deal, then do not teach these things at all: do not lift four things from here and attach four of your own.
Add masala and the person in front does something wrong; when trouble reaches him, there is no one left for him to blame.
There is no problem, he says, until you put masala into it — then the person in front will do something wrong, and if trouble comes to him, whom will he then abuse? So do not act in that way. Show kripa to people, he says; you are of course siddha, but show kripa to people.
A mustard seed burnt or laid at a threshold looks like nothing and is a very big thing — which podcasts normalising these subjects leave out.
Tantra is not a joke, he says. You may think: this is only a mustard seed, what will happen if it burns, what will happen if it is put on the threshold like that — it is nothing. But it is a very big thing. It may be ordinary for you, a subject of joking; and nowadays celebrities and Instagram podcasts normalise these subjects, saying nothing comes of them, when instead people's welfare ought to come of it. Then, he says, it is your problem.
Baglamukhi takes black turmeric, yellow failing that, with kesar to keep her saumya; the 64 Yoginis take clove and cardamom.
He restates it for clarity so that no khichdi is cooked. When they were making Baglamukhi Ma's prayoga, the material was yellow mustard and red chirmi; in it they used black turmeric if it was got, and otherwise yellow turmeric, and kesar can also be used, to keep the devi saumya. In the 64 Yoginis they used clove and cardamom.
The predictable error is a re-teller carrying black pepper over into Baglamukhi's prayoga on the reasoning that it increases the energy.
And those who now, he says — as when he said that in making the prayoga of Bhagavati Kali's mantras, black pepper — some listener will tell it on his own channel and will put black pepper into Bhagavati Baglamukhi's, saying yes, that will increase the energy further. Then that very confusion will arise. Do not cook a khichdi, he says; keep it in view.
What actually makes someone a bad sadhak?
If a person sits in sadhana and begins doing it correctly, his intuition power will awaken very quickly and there will be a rapid attraction of things — that will happen. But when does he become a bad sadhak? Who cannot become a bad sadhak, the speaker asks: it is hardly the case that with Brihaspati in the eighth house he will not become one. Circumstances make a bad sadhak, and some people deliberately choose this road.
What care do the Hanuman beej mantras require?
He says that in the beej mantra of Hanuman ji there is the agni beej and many such fierce beejas as Hasphre and so on, so great purity in their pronunciation is necessary. No mistake should occur; observe brahmacharya well. Otherwise there will be a great deal of shool vedana in the body — that is, pain, the feeling that some thorn is being pricked in, as pricks in the knees during a viral fever.
What happens when an unqualified person forces a mantra?
He says that nowadays people, though unqualified, do not accept it when you go to explain that this mantra should not be recited. He mentions a video of Rajendra Das Maharaj ji that went viral that day, which someone sent him, in which it was told how a girl went mad from Gayatri japa; many comments on it, he says, said that this is the matter of being anadhikari. If you force it, the mantra will give its effect and afterwards there will be difficulty — the first difficulty being skin-related problems.
What is the most necessary vidhi in an astra mantra?
He says the most necessary vidhi in an astra mantra is the upasanhar vidhi. Its very rule is that if you do not know the upasanhar and you have employed the astra, then you too will not be saved — however many purashcharans you have done, even if your japa has run into crores. If you have not made the upasanhar of an astra mantra siddh, if you do not know it, if you have not done that vidhi, then there is nobody in the entire brahmand to save you; and whoever tries to save you, their own story will be finished.
Why do good sadhaks avoid the prayoga of astra mantras?
For this reason, he says, good sadhaks avoid the prayoga vidhi of astra mantras. Making them siddh is a different matter — it is a stage of sadhana in which that astra comes: yes, this should be done, make these astras siddh, now our state has become that. But if you will not do the upasanhar, and some need arises and you employ it directly, then if the person opposite takes ten lashes, you will have to take a hundred; such becomes the state.
A householder must not adopt a Bhairav or Kali temple that stands inside shmashan bhoomi
The speaker says a Grihastha should never go regularly, daily, to a Bhairava temple or a Kali temple that stands within Shamshaan bhoomi. If the temple stands before the boundary of the shmashan bhoomi begins, one may go there regularly.
Precaution: pregnancy past three months and expectant fathers keep out of shmashan bhoomi and the temples around it
Even at a temple that stands before the shmashan boundary, the speaker says, care is needed: a woman whose pregnancy has passed three months must not enter Shamshaan bhoomi, and no pregnant woman should go to a temple in the area around shmashan bhoomi. Along with that, a man who is about to become a father should also not go into this kind of kshetra.
Ugra vigrahas are worshipped from the side, never face to face, by a householder
The speaker says the Ugra shaktis — the shmashan forms of Mahakali, Shamshan Kali, Shmashan Bhairavi, all shmashan Shri Vigrahas, and any vigraha made in an ugra form — are not worshipped from in front. A Grihastha must not stand before their eyes, meet their eyes and do mantra japa; those detached from household life may, but the listener should not. So at a Kaal Bhairava temple where he is installed in an ugra form, worship is done standing right beside the Shri Vigreh, not in front of it.
Power gained from a mounting shakti without a guru comes unbalanced
The speaker says the shakti will still grant capability even if you never go to a guru, but it will be unbalanced, and her energy will press so upon the mind that you will not be able to understand. You will feel yourself the strongest person in the world, and will make many small mistakes that in time produce very great loss in life.
Danger of hastily choosing a wrong guru for a mounting shakti
The speaker says the guru being the right one matters greatly. If no fitting guru is found and you hastily make anyone your guru, that too is a problem: if he gives wrong guidance, the shakti walking with you will also be troubled and pained, and she will then certainly give you pain in turn. The whole most sensitive point here, he says, is the selection of the right person.
Precaution when no guru is found: keep the sawari secret and begin sadhana
If no guru is obtained and sawari is coming on the body, the speaker says you must never think that because there is great energy you will do this and that. Even if the sawari is speaking, you should keep all these matters secret and begin sadhana. Without sadhana the balancing of these shaktis is not possible — know this 100%, he says; unbalanced energy ruins a person one day or another.
Deciding between serving only the household and holding a darbar
Once the vidhi vidhan is complete and siddhi has been obtained by Japa of the mantra, the speaker says the guru asks whether you wish to remain limited to the welfare of your own household or to hold a darbar. If you wish people to come to your sthan, then your profession, your studies, what you have to do in life, and how far your household people will cooperate must all be looked at before deciding — and whether you mean to do the work properly or only to become famous.
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.
Warning against rushing into a darbar soon after sawari begins
The speaker warns against the pattern in which sawari begins today, word spreads that such-and-such devi has started coming, and within four days, five days or a month you are holding a darbar and doing jhaad phoonk (Jhada), people are getting relief and your name is made. By the time the whole matter has gone bad — when wicked shaktis have overpowered you and the auspicious shakti has withdrawn because of impurity or some other cause and your ruin has begun — only then do you start searching for where you went wrong. So do not make the mistake, he says.
His work is to carry the listener to a level while keeping him safe, by selecting the right mantra in the right manner
Because, he says he keeps repeating, his work is to take you up to a level while saving you — by selecting the right mantra in the right manner. This is such a field, and through the medium by which he is speaking he does not know anyone, does not know in what manner a listener conducts his life.
Why are mantra rules not laid down by jati, varna and dharma?
Because, he says, in the present time if you speak of moving by rule and niyam — that this is the rule, and according to it by jati, by varna, by dharma you are to use or not use mantras of such a kind — then if you make too many rules and policies the next man will say he will not do it at all. It is better that what everyone is fit for, what everyone can do, be told, so that it be done and benefit come from it.
Take whatever good is being obtained, from him or from anywhere, and go do your own work
For this very reason he says again and again: wherever something good is being obtained — and if something good is being obtained from me too — take it. There is no need to speak love, hatred, abuse or anything good about us. Call me bhaiya, call me guruji, call me bhai, beta, babu, sona, say whatever you have to say, and go out having done your work. There is no hanging about here.
Why should hope and expectation not be hung on a person?
Because when you fix hope and expectation on someone, then — who knows, tomorrow my own buddhi may become deluded. It may feel to you that he is speaking improperly. Who knows, tomorrow Bhagavati may corrupt our buddhi and we may start singing hallelujah, and then all the effort that has been made will be corrupted. So keep attachment with anyone directly only as much as seems right to you.
Why should a sadhak not come in front of the camera?
They will not tell you what you people say — why do you not come in front, why do you not come in front. The first thing is this: one is not to come in front. The day it feels to you that you must come in front and make your name and fame, do all these things, show and tell yourself completely — the desire for honour and praise has arisen in you, all these things have come into your mind, and you will not be able to do sadhana.
What if the phalashruti forbids recitation by the uninitiated?
If it is written anywhere in it that an uninitiated person should not do the path of this stotra, that it should not be given to him; that if any person is adikshit and does its path then his death will occur by the stroke of a weapon, a state of apghat will arise — then brother, do not do that one. If you are not initiated in any parampara, then leave it.
Why were such mantras forbidden to be given?
You do not know why it was forbidden. It was not forbidden, brother, only in the sense that it was said to be kept secret so that it may not fall into the hands of the unqualified. It was also forbidden because harm will come. You are a very gentle person, a very good person — but the capability of the body will not be such, in one go, that you can do these mantras. Do it and you will get by, the bhog will attach, and after that you will abuse the devata of that mantra your whole life, and abuse the one who gave it.
Who suffers when an utara is performed?
It happens that we ourselves did the prayoga and we ourselves cannot take that thing down. Whoever takes it down, his destruction too will come. It is for this reason as well that very many prayogas are of the kind that are made forbidden.
May an ordinary person give the tantrokta arghya with black pepper?
In the tantrokta vidhans it comes that arghya should be given to Surya with black pepper and other kinds of dravyas added, the speaker says — but an ordinary person should not perform this kriya, because the mantras will then become excessively effective and it is possible that their tej will itself trouble you. Give arghya with ordinary water alone, but with thirty-six recitations.
Can an ordinary person obtain the direct darshan of an apsara?
For an ordinary human being the attainment of their grace can happen, the speaker says. But as people think in today's time — that she will become manifest, will grant divine sight, or that we will realise her in some other form as mother, sister or wife — that is not so simple for an ordinary human being.
Why is Krodh Bhairav prescribed before yakshini or apsara sadhana?
The sadhana of Krodh Bhairav becomes extremely necessary in this, the speaker says: it is said that Krodh Bhairav should be done, and that without doing Krodh Bhairav the sadhana of a yakshini or apsara should not be done, because Krodh Bhairav controls her. But then who will control Krodh Bhairav? For his control too we must take refuge in Bhagavati — then Bhagavati's sadhana is needed. These are links joined to one another.
Can the Kali Hriday Stotra be recited?
The Kali Hriday Stotra can be done, the speaker says, but he warns: hriday means the nearest, so if you do it the experience will be somewhat vikat and vikaral. If you do Shiva pujan well, then do it while doing Shiva pujan — perhaps the questioner does perform Shiva pujan and his abhishek well. Do it in the Kali temple itself, if you wish to do it, and do not do it in greater quantity.
An over-motivated listener reasons that since all shaktis are one, a householder may take up Aghori or Chamunda upasana directly — and does an upside-down sadhana.
Because it raises the chance that people, becoming excessively motivated, may go and do some upside-down sadhana on the reasoning that all the shaktis are one anyway — so why not do Ma Aghori; we are householders, why not do Aghori; Kaushiki is right here, this is the very form of Jagadamba; and since Bhagavati Chamunda herself manifested from her forehead, why not directly take up her upasana.
A wrongly done intense sadhana touches the whole of life: job, children, wealth
The speaker says that around March 2022 the man in the Navarna case lost his work-from-home job, probably because illness kept him from joining office; he does not put much weight on the man's own view that the mantra caused it. But since the sadhana ran with such intensity, he says, it was bound to affect life somewhere: when a mantra gives its right fruit it lifts a person from the floor to the sky however adverse the circumstances, and when a sadhana is done wrongly, difficulties come. He records what followed: in September 2022 the man's wife, carrying twins, lost one to miscarriage; in December 2022 a son was born with epilepsy, who recovered on medication by early 2023; a long-pending court case wholly in his favour was overturned at final judgement, causing heavy loss and forcing him to liquidate all his stock-market investments; his body was harmed, he was mentally disturbed, and quarrels broke out at home. Though in direct contact with the channel owner, no proper solution emerged.
Can Krodh Bhairav be worshipped at home?
The speaker says the upasana of Krodh Bhairav does not happen sitting at home; brother, he says, we cannot even reach up to there. First do that for which every worldly jiva in the human birth has the adhikara. Become capable, and then go into the seva of Krodh Bhairav. And in any case, he adds, you will not accept it, so that is a different matter.
Should householders perform Dhumavati sadhana?
No — it is not for householders, and it does not bear fruit for everyone. Where it does bear fruit for a householder, the speaker says two things lie behind it: a practitioner in that Kula who held her special grace, or a Yogini established in that family in some portion-form.
What should someone drawn to Dhumavati do instead?
If you must do something of that kind, do the sadhana of Kamala. Why Dhumavati? Is Bhagavati Kamala not capable of destroying your enemies — and if she wished, could she not herself tell Bhagavati Dhumavati to protect her son?
Can the eighty-four Khata be learnt from videos?
Information can be given, but if you want to learn these Vidyas in practice, contact a practitioner of that kind and learn face to face. Do not learn the eighty-four Khata Vidya by watching YouTube. People cannot even manage it — at the start they begin playing with the little that comes, and a great deal happens in that alone.
What restrictions come with even an unconsecrated copper kada?
Four, the speaker says, will attach in any case. Do not drink liquor while wearing it. Do not let juice from something sweet land on it and then lick it off — it becomes like poison. Do not eat meat, fish or eggs. And remove it before the touch of a woman, even your own wedded wife.
Should a Kinnar be made one's Guru?
The speaker declines to generalise about their traditions, saying their mentality is not the same everywhere. But he notes that of the Kinnars who perform sadhanas, about ninety percent do them by Vama Vidya, by Vamachara — and once you go into Vamachara you will then have difficulty as a householder.
Can a tantric force a Brahm to relent?
The speaker says that servants and sadhaks of a high order, adepts of tantra, can forcibly bind and strain them by tantra vidya and make them relent. But if there is even one percent of error, and if the fault was theirs in performing such an act by force, then they at once strike at the person who forced the appeasement, or at his family. This is not a thing to play with.
Does a deity's shakti work without coming upon the body?
The speaker says that when you perform sadhana and puja in abundant measure, all these things give you the way of themselves; coming upon the body is not necessary. It is their will — for some reason they will come upon the body, or out of pleasure, or if you wish it, or if some work has to be accomplished by them. In his own view, obtaining their grace without their coming upon the body is the greatest thing of all.
What is the vidhan of Kalika pujan with itra?
Asked what the vidhan is for the pujan of Kalika with itra, the speaker says the questioner is now going into another line, and that he too knows which Kalika pujan is done with itra — declining to set it out.
What is the danger in removing a murderous Brahm?
The speaker says that where a khooni Brahm is concerned, anyone at all should undertake such a great task only with the utmost alertness, because there even a slight lapse lets its maya work greatly — a slight slip and life is gone. He gives a true account: a very old sadhak of this sadhak parivar related that a close family member of his, a Brahmin and a sadhak, said he would remove such a khooni Brahm from a house in Delhi; he went and removed it, and could not reach home, or could not reach the place where it was to be taken, and the whole story was finished on the road itself.
The worship of Khandoba and Mahalsa is left to sadhaks of that region, and a separate video is promised for it.
Asked to shed light on the puja of the kul devata Khandoba, the speaker says he will make a separate video about Khandoba and Mahalsa. He says he is not of that region, so whatever vidhi-vidhan of that region there is, there are very good sadhaks of that region in the sadhak parivar who had explained it fully and whose whole message he has; he will speak with them again and make a video with the complete information. What is not within his knowledge, he says, he will not tell you anything at all about.
Sabar sadhana is not taught widely because it is exceedingly swift and people take it up merely to test it.
The speaker says they do not have much Sabar performed, because Sabar is exceedingly swift; and if he tells the yantra vidhan and all these things, its effect is right for those who need it, but a great many people begin doing it with the object of testing it. There the difficulty arises. If you are truly very dedicated, then you may do it, and the fruit obtained in it is good too.
A public description of Bhagavati Madanand would draw the wrong listener to a shakti not everyone may serve.
The speaker says that for a householder these are such shaktis that if their whole tantrokta detail were discussed, it would be right for those who already have the knowledge; but new people are as the earlier questioner was — if he throws light on the swarup of Bhagavati Madanand and describes her, people will be attracted there. Not everyone can do the seva-puja of Bhagavati Madanand, and people will not accept that; if he tells the thing without being asked, then even if they do not get the process from here they will get it elsewhere, because such is her capacity, and then they will begin doing it and difficulty will arise. Some things, he says, should be told only in a limited measure.
A Vam Devi video was copied out with its mantras by channels wanting views, though not everyone may do that lok devi sadhana.
The speaker says he had put out one video of Vam Devi. The sadhana of a lok devi cannot be done by everyone in this manner. Now it cannot even be forbidden; people want views and will do anything at all.
The bhog and bhent methods for lok shaktis like Mata Madanand are withheld because the wrong listener would copy the offering without the rest of the remedy.
A listener writes that before meeting him he was giving only a bhog of gur on a cow-dung cake to Mata Madanand along with Maa Kali, because the neighbours do tantra day and night, and that the bhog gave considerable relief. The speaker says this is exactly why he does not tell such things: if he tells this now, people will ask. You are of that region and have been seeing and hearing and doing it from before; but a new person, in whose house it is not known which shakti there is, will read and hear this and do it himself. If he is having a tantra badha, the speaker would tell him to do Hanuman ji's dhooni, that this is the method, do the jhanjhira — and he will not do it. He will say, no, Ranu Kumar Sahu said that on a cow-dung cake we gave only a bhog of gur and he was cured, so we too shall give it to Mata Madanand. And there the difficulty will arise.
Such videos would bring millions of views, but eight of every ten listeners would be harmed.
The speaker says he knows he would get a great many views from it — that overnight he would cross millions if he made videos of this kind. But of those who listen, eight out of ten will be harmed, and that he never wants. He tells the questioner: you are getting relief, you are doing it; absolutely keep it limited to yourself, that is good.
How should a sadhak react to experiences that come during sadhana?
Whether bhoot and pret come or devi and devata come, whether your experience is good or bad — if it has begun to happen, understand that your sadhana has somewhere interfered in paralaukik activities, that you matter, that you are in their sight. Enjoy it, do not be frightened, do not fear, do not run. Ignore does not mean not paying attention: you will pay attention, but you will not react; you are to remain entirely neutral. One should never react to an experience — quietly observe, and this observation itself will carry you forward.
When an ugra prayoga against enemies is justified
The speaker says that when a family is severely persecuted, with no help from society, relatives or anyone else, and local strongmen are seizing its land and money and troubling its daughter, its only remaining path is to take the help of some most fierce (Ugratam) form of the deity so the enemy receives fitting punishment. He warns this can prove fatal for oneself too, as a counter-back, so it must remain the last option: for when nobody can help, when death or death-like suffering is near, and when you are in the right, not in the wrong. If you are in the wrong and wrong is done to you, he says, you are only suffering the punishment of your own karma.
Doing the Mahabhairav prayoga in envy or without knowing the truth backfires
The speaker says the Prayoga is to be done only when no other path exists and only while remaining dharma-yukt. If you do it deliberately to harm someone, or without knowing the truth of whether the other person is wrong or right, and carry it out in that darkness, the result will be one hundred percent adverse and you and your family will have to bear it. If you do it out of envy, because someone has a lot of money and shows off, you will be tormented a hundred times more than now, be unable even to die, and fall into mental derangement. He says this is not said to frighten but is the plain reality, for people's welfare.
Restrictions of the Mahabhairav prayoga: no drinking, no jiv bali, not at home, purely dakshinachari
The speaker says that in this Prayoga you are not to consume any Madira yourself, and you are not to give any Bali of a living creature; you only offer madira as Bhog and do your Japa there. The prayoga is not to be done at home, and one is not to get involved in any Vamachara vidhi in it: only Naivedya is offered to him. It is a completely Dakshinachara prayoga, he says; only naivedya is being offered and japa done, and no base or tamasik prayoga of any kind is taking place.
Worship at home after the Mahabhairav prayoga: Batuk Bhairav form only
The speaker says that if you do the path and puja of this at home, that is only afterwards, not in the beginning: at the start, as long as karan (Madira) is being offered, it happens at the temple. When you do it at home, lighting a four-faced lamp is no longer compulsory; you may light a one-faced lamp, and you worship the Batuk Bhairava form. At home, he says, you will not install the form of Mahabhairav or Kaal Bhairava.
The Mahabhairav prayoga is never to be done for other people
The speaker warns that once this Prayoga has been done and has worked, it does not mean you may now start doing it for others. People get their own work accomplished and then begin doing that same prayoga for someone else, and then their ruin begins; they cry that earlier the work happened and now it does not. When a prayoga is done for others, he says, the vidhan for all that is different. This is a prayoga only for an emergency: when your life is about to be lost and the law, the administration, organisations and society are none of them helping you; in such an adverse situation one should take this sharanagati and do this prayoga.
Silence and unbounded licence are both fatal — knowledge given with no maryada left is as harmful as knowledge withheld
When it is given, the speaker says, it is not given with such openness that no maryada remains at all — both things are extremely harmful in their own place. When licence and freedom are given, so much freedom is given and things are represented to you in such a way that you stray from your own path.
Is a householder allowed to stay in a shamshan?
For this reason too, the speaker says, a householder is forbidden to stay very long in a shamshan; there is a bar on going into the shamshan kshetra. It is the effect of Kaliyug and of the present time that in the last fifteen or twenty years a great many temples have come up around shamshans — otherwise, in earlier times, people did not go and do sadhana in a shamshan in this way and at this time.
Seven or eight messages from women prompted the subject, with a request that those under eighteen not listen
He says he had forgotten a request at the start: if you are not an adult, if your age is under eighteen years, and if you have no interest in these subjects, do not listen. He is clarifying the subject only to remove misconceptions, because at the present time he holds at least seven or eight messages from women who are saying quite different sorts of things connected with Kamakhya tantra, or who are in contact with some person telling them things of that kind.
Is what people have heard about Panchamakara wrong?
Panchamakara is entirely correct in its own place, the speaker says. He will not discuss the five at much length, but whatever all of you have heard about them is not wrong — it is correct. What is going wrong is the use being made of it. Now consider, he adds, how many misconceptions are spread around Panchamakara among those who are proceeding with veer bhav or who say they will sit down holding just this state.
What should a sadhak do if someone calls them Bhairav or Bhairavi in order to draw them in?
Therefore, whether a woman or a man, if during the sadhana period anybody tries to attract you by calling you Bhairavi or Bhairav, tries to milk your money or your body, or says that no, within you there is Kamakhya tattva and you should perform such-and-such chakra pujan — then, the speaker says, this thing is wrong at one stroke. Things of this kind do not happen so, nor are they done so. The test for performing this kind of pujan is a very tightly drawn one; those things are very powerful, and they do not happen while walking along a road.
May the Ambubachi cloth be filled into a kavach and worn?
If she does obtain it, then yes, she may certainly fill it into a kavach and wear it, the speaker says: the effect of Bhagavati will be very great. But he adds that before wearing any divine thing on the body, before holding a divine thing of that kind upon the body, one should think a hundred times over whether our body is capable of bearing energy of that kind or not.
Do spirits know that we can see and feel them?
Asked whether an atma or pret understands that this person is seeing us, is able to feel us, he says: yes, absolutely — it may be so and it may also not be so. If we wish to tell them that we are seeing you, then very well; if you ignore, then it is ignored. What is the need of telling them, he asks.
Acting on a possession from a distance is improper, particularly on a girl's body; the family should find someone they can be present with.
He declines. Four or five such cases reach him every couple of months. His answer is that interfering in these things from a distance is not proper — particularly on a girl's body, where acting will cause trouble — and that they should find someone in person whom they can stay with.
Precaution: cursing gods, pitrs, brahmins or scriptures in discouragement wipes out earned punya
The speaker warns that during the long remedy for Pitru Dosha you will lose heart, break and see your morale fall. If in that state abusive words leave your mouth against the devas, your kul Pitrs, brahmins, any learned person or any scripture, such as calling what the Shiv Mahapuran says nonsense, a vajra strikes you at once, the Punya you had earned is destroyed and you are back at zero. Avoid all of this, he says.
Requests of the "do vashikaran for me, do maran on so-and-so" kind are never taken up and never done
He says very plainly that this business of "do the work for me" — do vashikaran for me, do maran on so-and-so — is never taken up and is never done.
Why must you pray yourself even when someone else performs the havan?
People rest easy thinking the havan running elsewhere will set them right. But the prarabdha you yourself have made is the cause of this suffering, the speaker says, and however much another person does, so long as you do not join your hands the thing will hardly bear fruit.
Is the bali of one's own blood permitted instead?
Some will say, then give the bali of your own blood. If you have the capacity and if you know the method, then persuade them and go on giving the bali of your own blood, draw it out from your own heart and give it. Do the bali of blood — there is no prohibition at all, he says.
What prayashchitta is there for a self-taught Krodh Bhairav sadhana gone wrong?
A listener writes that a friend performed the Krodh Bhairav sadhana and the Siddh Kunjika sadhana after seeing them on the internet, and is now having severe mental problems; having been made to stop, what can be done as prayashchitta? The speaker answers that the Krodh Bhairav sadhana and other fierce sadhanas are of the highest level among the kramagat sadhanas and among the anga vidyas. They simply cannot be done directly: without tapobala no person has the capacity to bear their energy, for these are the most furious shaktis.
What is in the Shiv mala mantra?
In the Shiv mala mantra that people recite and do japa of, all the chief Bhairav forms of Bhagwan Shiva are described. It is among the most extremely fierce mala mantras. But in that mala mantra such beejas and mantras of Bhagwan Shiva have also been given that they all become gentle, and when the circumstance is most severe its japa and path should be done.
Are mistakes in pujan and mistakes in a prayoga treated alike?
If a lapse occurs in doing pujan and path, forgiveness is obtained by asking pardon, he says. But if someone performs a prayoga, then trouble in it is greater. And where offences are committed deliberately in pujan, then there is trouble.
Can Karna Pishachini be got done or transferred to someone?
A listener says he will call to speak about Karna Pishachini. Do call, the speaker says, but he has neither made Karna Pishachini siddh, nor does he get it done, nor can he give any transfer of it. If there is any other subject besides that, tell him.
Why is invoking such ugra shaktis without guru adesh a problem?
Because, the speaker says, shaktis of this most ugra kind are the same matri shakti, but their form and the level of their energy is quite different when you give avahan to them in this manner. And when you will not know the root subject and directly perform the avahan of such shaktis, a problem will arise.
May one study such material even if one may not practise it?
Yes — material for study is now available in great abundance on the internet, the speaker says, so study. But think a thousand times before doing a prayoga, because tantra is such a field.
What is being done to tantra today?
He asks listeners to look around at what knowledge is being given about tantra in the world today. Where Shiva is saying this path is not for everyone, that those who walk this path must have very clear rules and follow them with great strictness — here tantra is being simplified for everyone all at once, as though rule and discipline were not needed at all. Tantra is not like that, he says; tantra is truly not fearsome, but not every tantra is for everyone.
Are all sixty-four tantras open to everyone?
No. Among the sixty-four tantras, the speaker says, every tantra is not for everyone. The guru should give in accordance with each persons yogyata, and you cannot simplify every single thing.
May departed family members be made siddha?
No — never, he says. One must not fall into the business of making them siddha and buddha, thinking that since this much is known, let us accomplish the siddhi. Never at all. Siddha means they will become bound, and then their gati will not be able to happen; however much karmakand you then have performed, it becomes a matter of difficulty. That much should not be done.
Worshipping them in a tamasik way, or sending them for information, turns the help into harm.
If, when you understand this subject, you come under someone's inducement and worship them in a tamasik way — "these are things connected with pretas, do it in this fashion, take help this way" — or if by your mantra bala you make them siddha and put them to work, sending them out to gather information about someone, not leaving them free, then they become givers of very far-reaching wrong results for you. Where your fault lies, there the beating will come in the same measure, and they give loss to a very great degree.
Why is the maya of the fourth bhava dangerous?
By the time their dashantar dasha has ended, he says, your sadhana will already have decayed, and to rise again to that level becomes very difficult. Guard always in life against the maya of the fourth. The maya of the fourth is not ordinary. If any graha in the fourth bhava is giving its full effect and you are a sadhak or sadhika, remember that that sukh is being given only and only to bring resource to the path of your sadhana.
Why does Shani in the fourth bhava give a vehicle and a house to a sadhak?
If they are giving you a four-wheeler, he says, they are giving it so that you may go and do tirtha, wander and do tirtha with this vehicle, obtain your own moksha and liberate too the creatures caught in that vehicle at the tirtha. But if you got the car and are now driving around with your boyfriend or girlfriend, fallen into other affairs and into prapanch, then it is limited to just that much and is going to end. If the lord of the fourth is giving you the sukh of a mansion in his dashantar dasha, it is so that you may become free of all these things — so that a good puja room may be built with every facility, and where you used to do ten malas you may do a hundred.
A worldly man, and even a jyotishi, will only tell you to enjoy the sukh of the fourth bhava.
A worldly person will never tell you this on the path of sadhana, he says — keep this in mind. A worldly man will say only: look, the effect of the fourth is coming. Even if you meet a jyotishi, he will say, now take the joy of life, the chaturthesh, the sukhesh is gracious to you, take the full joy. But for how many days will you be able to take that joy?
How should worldly enjoyment be taken at all?
Worldly joy will certainly decay at some point, he says, so take worldly joy in order to become free of it. If you drink, then drink and be done with it; but if you are becoming an addict, a ganja-smoker, then that is your ruin — and a sadhak, after all, ought not to do it.
What arrives when the panchamesh becomes strong?
The fifth is also the bhava of prem, he says, so if the panchamesh becomes powerful then prem will arise in life at once — lovers, male and female, will come running from all sides in an uproar, "we are here too, we too." And if you could not balance this thing, and you too have arrived at "beware, you beauties, here I come," then as I came, so I went; what did you bring, what will you take?
The deva shaktis give samarthya of wealth, strength, fame and position, and with it the vivek to judge what is permanent.
The deva shaktis take a very stiff examination at this stage, he says. They will give you samarthya — of wealth, of strength, of fame, of position. And along with samarthya they will give one more thing: the vivek, the capacity to analyse whether what is coming into your life is permanent or not. If you misuse that vivek — you understand that these lovers who have come into your life have come to deceive, but you think, what is to be done, let us take the pleasure — then take the pleasure. From the decay that pleasure brings you will afterwards get paramananda, and then you will not have to search for that ananda anywhere; you may sit and enjoy it.
What should be examined when prem arrives?
Avoid this, he says: if prem is coming, then see whether it is prem or not. If you analysed wrongly, if the decision went wrong, and if you displayed any crookedness, then this effect of the mantra, of the energy, of the punya that was being obtained here will decay.
The person should be tested first, and the sadhana kept dharma-yukta.
If you look at it rightly, he says, what should happen is this: if by the effect of our mantra sadhana, and analysing it, we see that here the panchamesh has become strong and Shani Deva is here giving his effect in full intensity — then in such a situation the first task is to test whoever has come and see whether they are fit for your life or not. What is your decision? See this without fail, and only after that include them in your sadhana. And the sadhana must be entirely dharma-yukta, not adharma-yukta.
Why is calling every woman "Bhairavi" a device for exploitation?
He says it plainly: there are not ten Bhairavis. To call everyone Bhairavi, Bhairavi — "there is Bhairavi tattva within you, this tattva is within you" — all this is for the purpose of exploitation. It is a straight matter. And it applies both ways: if you are a man and some woman says this to you as well, which does happen, then guard against it. If you are married and she is married, then think a thousand times more before going into these things.
What happens to a person who does sadhana for the sake of bhoga?
If you are doing all this for the sake of bhoga, look at your kundli, he says: the panchamesh has become strong, Rahu's influence is falling; Rahu will certainly, certainly be there. When Rahu is powerful he gives all these things, and Shani influences it further. Then enjoy today, enjoy for ten years, because this is a long-lasting sukh. It is not that you do papa today and get punishment tomorrow. From not getting punishment your inner exultation, courage and daring grow, and you go on doing wrong — and then suffering is going to come to you birth after birth. The eleventh gives this too: there the girlfriends are wealthy ones, Switzerland ones. Guard against it.
Capacity is given, but the sadhak must never take up the business of slaying enemies.
Here again the sadhak must not become unbalanced, he says. Capacity is certainly given, but one should never fall into the business of becoming a slayer of enemies — "ah, this is the yoga of a shatru-hanta, and having been nourished let us become a shatru-hanta." Do not now take yourself to be Kaal Purusha, that no, we will fly him away. No, brother. Here one should fold one's hands: it is a plain and straight matter that we are not to do this kind of thing, and that we are leaving it to our aradhya and ishta.
What if Rahu is present in the seventh?
But if Rahu is also present in that place in the kundli — Ketu in the lagna and Rahu present in the seventh — then you yourself will become the cause of charitra hanan, he says. Such people will certainly come into your life who nourish your spiritual strength, but here the maximum number of chances will remain that for one reason or another you will be attracted towards them and begin the business of your own decay.
How does the tenth bhava work in one's field of work?
In the field of work too they give a very good effect, he says, but there they see how good a person you are. If you take your position, your post, your success by climbing over the corpses of others, then they bring you down in the same manner. Official politics: success in the field of work will be given at once, and anushthans of sadhana were done for it. But if you have trapped someone wrongly and blocked his promotion, caused someone great loss out of malice, and are taking the promotion yourself — you will get it. In time, however, its loss comes in the same way.
What does Shani, as the devata of discipline, require?
But one must walk a little by niti-niyam, he says, because Shani Deva is the devata of anushasan. However much discussion has been made, whoever performs sadhana without discipline is never going to get its fruit. In indiscipline they give the fruits of kshudra sadhanas — especially if Shani is in the eighth.
What two things govern all twelve bhavas?
Among these twelve there is one more subject, he says: it is a basic thing for any sadhana that all this effect is obtained from certain causes — first, anushasan, and second, gopaniyata. Shani Deva is the adhishthatri deva of the gupt vidyas; remember this too. When you perform sadhana while displaying it, Shani Deva never gives that auspicious effect. Make yourself hidden; make yourself constricted — constricted meaning limit your whole circle, you are not to show it anywhere. Then see what level of fruit you get.
Should Shani Deva's photo or vigraha be kept at home?
On the current practice of keeping Shani Deva's photo or vigraha at home: if you are doing rakta pujan and are a sadhak of that level, then the subject is different, he says; if you do the pujan of Bhagavati Kali, then keep Shani Deva's and carry on. But no — according to him his place should not be kept at home in that way. If you do sadhanas of that level, or if your gurudev has said so, then the subject is different. The second thing is that the sthapana of his shri vigraha and the like should not be done at home.
Why is the Mahamudra darshan forbidden to the young?
The speaker's analogy is the form of Uchchhishta Ganapati: what condition would a fifteen or twenty year old be in on seeing that form — the contemplation would never leave his mind and he would never be able to concentrate in worship. Those forms are meant, by the Tantric method, for those with the capacity to restrain the Muladhara and carry the energy upward.
Kamarupa is the centre-point of every kind of energy in the world, so attempting there what one is not entitled to brings difficulty
That the centre-point of every kind of energy in this whole world, so to speak, is the Kamarupa region, Bhagavati Kamakhya's kshetra. If you go there and attempt what you are not entitled to, there will be difficulty. The Darshan of the Mahamudra and its touch are forbidden — one should not go to that place.
What is the reason behind the age restriction?
Recall your own fourteenth or fifteenth year — how fiercely the hormones change, how you were drawn to the opposite sex, a state almost of unconsciousness. Consider then how far the energy of such a person will rise after going to that region, and that if he cannot bear the surge of Kama, mistakes and offences follow and the boy is ruined.
Many fall into a ruined condition after a mistake at Kamarupa and will never speak of it to anyone
No. His image: the South Indian films where a ghost tears a man open from behind — the man stands in front fully suited and booted, and is torn open behind. Many people come to that condition, he says, and will not say so, because their self-regard is wounded.
What should a Rajaswala woman herself do in these days?
She should remain steady at one place, not walk about or move around much. Because those who use the Kshudra shaktis awaken them at this time, and if they somehow learn of a Rajaswala woman they become capable, very rapidly, of their most distinctive Tantra prayogas through her.
Should an outside Tantrik be allowed into the house in these days?
No Tantrokta Anushthan should be performed inside your house by an outside person in these four days. Your own Guru coming and doing it is excellent, or one in whom you have blind trust — but a new person, or someone who bears you malice and knows the procedures, will absorb his own energy there and interfere.
How dangerous is the Ambubachi Parva Kala?
It is a very sensitive time. At this time the powers become so fierce and awakened that if they wish to show grace they can make you in these four days — and these same four days can also bring your destruction and your ruin. There is that much capacity in these four days.
What kind of Sankalpa should never be written?
The speaker reads out, without names, what he has been sent: a person's name and his father's name, with the request that a Sankalpa be made for this man's speedy Maran. Such remarks are being written in the Sankalpa, he says — this is the state of malice that has been reached.
What should a sankalpa against a person causing harm ask for?
That this person is causing harm in this manner, is acting against Dharma — Lord, grant him a fitting punishment. That is what the Sankalpa should be. The prayogas of Mahabhairav and the rest do carry the enemy's name and Gotra, but never take the Sankalpa of his Maran.
When may one perform a maran prayoga oneself?
Do it yourself only when the capacity is within you, and above all when you hold the Upasanhar Vidya. If you do not have the knowledge of withdrawing it and you perform a Maran, remember the condition of Ashwatthama — you will rot away. He fired the Brahmastra and had no Vidya to bring it back.
When is a prayoga against a person Adharma?
Where a person has not directly harmed you — has not abused you, has not said anything to your sister or daughter, and is going along his own path — then if you make a prayer for the destruction of the Vidharmis you will make it collectively, not naming a person. Use it on one where such a matter actually exists.
Is punishing an enemy ever a duty?
A time does come when someone causes harm from the other side, and then it becomes one's own work and duty to give him punishment. That is proper. But there too you will give the punishment within Dharma, not devoid of Dharma — Bhagavan Krishna did not have anyone's child killed in order to kill a child.
Can the Kamakhya Deepdaan procedure be given?
The speaker declines. The Tantrokta methods for Kamakhya Devi he will not be able to speak of, and would have to ask about them, since these things come into the most fierce category. An ordinary Deepdaan will do — do a Swarth Deepdaan as you see fit — but the proper one is a different matter.
What about a death the day after a Narayan Bali?
The speaker calls it a very difficult matter and declines to answer it unseen. Consider it, he says: the Narayan Bali was done and the next day he was gone — not even a fortnight passed. There must certainly have been some cause; and where so many untimely deaths have occurred, a strong Abhichar is also a possibility.
The claims made online about Krodh Bhairav are inflated, and the more formidable the power the more bound the practitioner's life
The speaker says the subject is presented in an inflated way — nobody has the capacity that is claimed. His test: the greater the power whose sadhana you perform, the more your rules and your life become bound by that power's rules. So look at the life of the person making the claim.
What happens if one takes pride in the siddhi one has gained?
The speaker says that if the feeling of gurutva enters — that we have learnt a great deal, done lakhs of purashcharan, crores of japa, obtained this siddhi and now need to know nothing more — and pride is taken in it by mistake, then even if the shakti and siddhi do not leave you, in the world you will always be made a laughing stock.
Who should not perform the Narasimha tulsi deepdaan?
The speaker directs it to those who recite the Mahavidya paath, those initiated in Bhagavan Narasimha's or other mantras, and to mothers and sisters who live by rule rather than by their own will. Those who go about with a puppy in hand, he says, have no need to do this work — do not do it, or four more entanglements will fall around your neck.
Where should Bhagavan Sharabh be worshipped, and where not?
The speaker says that if you worship Bhagavan Sharabh at home, then Bhagavan Narasimha should not have a place there. Sarveshwar Bhairav should be worshipped especially in a Shiva temple itself. On the Chaturdashi, therefore, do the Panchanan Mahadev deepdaan in a Shiva temple, for the sake of Bhagavan Sarveshwar.
Is virachara diksha a licence to eat and drink freely?
No. The speaker says that if you are in this path and must eat, then choose that kind of deity form and take that kind of diksha — but you cannot proceed without knowing the vidhi vidhan and being controlled. Even virachari sadhaks, he says, inevitably fall after a time if they do not walk by niti and niyam. Virachara is not a certificate of licence, and where there is no restraint over the indriyas there is no sadhana at all.
Taking vamachara diksha as an exemption for the panchamakara leads into a pit; samyam cannot be left aside.
The speaker says one cannot go outside samyam. Anyone thinking of taking initiation in vamachara because he cannot stay in dakshinachara — reasoning that there will be great enjoyment, an exemption for the panchamakara, liquor and chicken and eggs and cigarettes, and deities of the same kind — will fall into a pit. Many fall and are ruined, he says: the thing is not for that at all, whatever varna you may be.
Proving the permitted alternative wrong as well leaves the next man with no source of energy at all
If that option is not there either, and you are set on proving the alternative that has been given to be wrong as well, then the next man will simply sit down with his hands struck together — ready to be cut, with no source of energy left, no deva swaroop, no divine grace. In the tangle of niyam and nishedh, he says, a mistake of that order should not be made, that a person abandon his own nitya naimittik life. Hence he keeps within rule and maryada and simplifies.
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.
Without time for the seat-by-seat archan, do the abhishek and put the tilak on the mool in the middle
If you do not have that much time it is no problem, he says — do not let any doubt at all come into the mind that this could not be done. Those sadhaks who go to the brihad level, whose life's only aim is seva-puja and who have no other work, should do that much; whoever has his own work should just do the abhishek, and apply the tilak on the mool in the middle.
Is a patak treated differently from a sutak?
When a patak has fallen, when someone has died, then too after the purification the whole rule remains the same, except that at that time all the thread will certainly have to be changed. At that time take special care, he says, and try to change the thread of the japa mala too — that would be proper.
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.
First rule for the abhichar-afflicted: no big anushthan at home, and why the Vedic route is out of reach
Asked what a person in this situation should do, the speaker says the first thing is never to perform a big anushthan at home. If one takes the ordinary Vedic route, he says, dharma-dhurandhar shastris and pandits who can complete the full puja and anushthan by proper vidhi-vidhan are not found these days, and where they are, the genuine expense — apart from their fee — runs to one and a half or two lakh rupees, which a person already drained by the affliction can no longer afford, so he is left stuck.
Why ugra shastra-mantra prayogas against abhichar must never be done at home
The speaker says what a sadhak arranges in such cases is the ugra tantrokta kavach or tantrokta-mantrokta paths of the great shaktis — shastra mantras of binding, killing, breaking, of "bandh bandh, bhaksh bhaksh, raksh raksh" — with their full vidhi-vidhan, but that vidhan is never done at home if you have this problem. Done at home, and not previously siddha, such mantras cause pain to the masan shakti sitting there as your anti-party; the moment it hurts, it hurts you more. A shakti you have fed for one and a half or two years with the puja meant for your ishta will not leave when you now beat it with a stick — it hits you back four times, creates bodily problems, and arranges an accident when you go to worship, until you conclude even Mahadev's puja is not bearing fruit and lose faith in Mahadev — because you are seeing one thing while something else is happening.
Lasting safety from abhichar: assessed removal, then one's own sadhana done outside the home
The speaker says the special method of doing these things can never be effective in a single attempt; it has to be examined fully whether the thing will be effective and whether it can be removed at all. And one thing must always be kept in mind: however great the sadhak you go to, if a Shatru has done Abhichara on you, you will be fully safe in life only when you begin sadhana yourself. His closing instruction for those with problems of this kind is that they must never do sadhana at home; their sadhanas have to be done outside the home. The remaining details, he says, will come in later videos.
Can the sixty-four Yogini Namavali be done with a Samput?
Not yet. Asked whether the Durga Beej mantra or the sixty-four Yogini Namavali may be done in Samput with the Jayanti Mangala, the speaker says: do not go into this now. These prescriptions have only just been given; do not do R&D. First perform the independent worship of the sixty-four Yoginis. The time for the Samput will come.
An enemy's prayoga reached an experienced practitioner in the Tandra state, where a screaming Shakti pulled at her mala
A practitioner at a very good level, with much experience coming to her, on whom an enemy performed a prayoga of such a grade that in the Tandra state she felt someone had come — and when that Shakti, screaming, pulled at her mala and the Tandra broke, the mala was in fact broken, as though someone had pulled it.
What kind of shakti takes long to be perfected?
Suppose you are doing the sadhana of a high-grade shakti of the dev varga, one not connected with this lok, not a shakti connected with the bhumandal but with the devlok. Then, he says, it will take you time. His example is the sadhana of some yakshini of a soumya swarup — though he notes that not all such forms are for a householder.
Is it wrong to have material desires in sadhana?
Making a material desire is not wrong, he says. But when you take a shakti into your own bondage and wish to run her according to your own will, then things there become quite difficult for you.
Why does a masanic siddhi turn against its holder later?
Because as three, five and seven years pass — when such a masanic shakti comes, what is she? In one manner she is somewhere wrapped about with negative energy, and she is not herself released from maya; so from where will she release you from maya? On the contrary she will put you into things of that very kind. You are using tamasik substances. After two or four years your fall begins, and then there is nobody left to save you.
Trivacha of nikrishta shaktis must never be done, however great the enticement
The most important thing to remember, he says, is that one should never do the trivacha and the like of nikrishta shaktis. And even from somebody's enticement, a trivacha does get done once.
Pratyakshikaran is like a twenty-five lakh car — the maintenance begins after it comes home
Hear the whole matter, he says — do not leap from here saying yes, we want to do pratyakshikaran; know what comes after it. Bring a car home, it is a very good thing, show the whole world you have a car worth twenty-five lakh; but if you bring a twenty-five lakh car you will have to keep its maintenance the same way — the year's insurance money, its washing expense, fifty kinds of thing. So know this in full first.
Trivacha should not be taken without a guru genuinely of a high grade and high state
Therefore, he says, whenever you read of trivacha, wish to take a vachan, or perform kriyas of this kind, you should keep very particular care. Without obtaining some guru who is genuinely of a high grade and who has attained a high state, one should not take it.
Diksha taken from such people brings ill effects into householder life
So keep it in mind, he says, that by taking diksha from people of this kind, from anywhere at all, save your own householder life from ill effects coming to it in this way. Do nothing without knowing things.
What is the sign that something is wrong in a trivacha offer?
But before taking a trivacha from anyone, or when a kriya of that kind is being offered to you as an enticement, or when it is being said to you with the chest thrown out that you will absolutely become manifest and such a thing will happen — then, he says, there is something black in the pulses. Keep this in mind.
What kind of instruction from a teacher is not wrong?
If someone is having you do bhakti, telling you to walk on this path, that you will obtain it when she wishes, that you should do bhakti well, take the mantra properly, do sadhana properly, that it will take you time and your prarabdha will be cut — if someone says that, he says, it is not wrong. But if someone is telling you immediately that pratyakshikaran will happen, that such and such a Bhairav will come, do this and do that, then that is wrong.
Undertaken without knowledge, this ends in a bhoot worshipped at home in Bhairav's name
These subjects should never be undertaken without knowing them, he says, otherwise you will end up worshipping a bhoot in the house and will not even come to know that in the name of Bhairav a bhoot has been worshipped. By the time the leaf turns over you will be able to do nothing and will be left bound: neither mala japa will be possible, nor havan, and since you brought it yourself you will never be able to get out of any of it.
Why did dreams of a shakti stop after they were told to everyone?
A listener writes that he used to have darshan of a shakti in dreams and used to tell everyone. That, the speaker says, is exactly why the seeing stopped. He points to three or four separate videos on the channel explaining each subject: what happens if someone gives you a vachan in a dream and how it has to be taken or given; what should be done if someone gives you a mantra in a dream; what should be done if in a dream you are being taken to some tirtha kshetra or something is being shown to you again and again; and what happens when you tell your experiences. Watch all of them, he says, and save yourself from all these things.
He has never said a vachan must never be taken — only that a householder must be able to keep it
A listener says there is some confusion — you say a vachan should not be taken from a shakti, then why is vachan management there in sadhana? He answers: I have never said that a vachan should not be taken from a shakti. I said that a householder should take a vachan according to his own life. If you can fulfil it, then take a vachan. If you have perfected some yakshini, take three kinds of vachan from her — it is not limited to trivacha alone.
When may a vachan be taken after all?
This is why I have said that a vachan should not be taken if you do not have the capacity, he says. If you wish to leave your family, or wish to take a shakti of that kind, then absolutely take it — all the rest he says he has made clear already: how a vachan is to be taken, whose vachan and whose not, how much and what should be known.
What has he seen happen to those caught up in jhaad-phoonk?
But he has seen this, he says — it is his own personal experience of life — that those people who get caught in this do not understand until they are punished in the right way, or, to put it another way, until the family is well and truly scattered. It is a kind of intoxication.
Should a householder hold such a darbar at home at all?
Now according to him, he says, brother, householders should not do all this at home. In this very thing somebody brings something, seats it and goes away, and then the sawari people begin to play at something else entirely, and sometimes it is never properly found out.
He sends nobody to a tantrik, and works himself as far as he is able
He tells a listener by name that he has no such tantrik to whom he could send him. You can make the attempt yourself; there are a great many videos on the channel, and if you can do it, then you may do it accordingly. I do not send anybody to anybody, he says: to my capacity and as far as possible, I get the work done by myself and through you.
The limits of his own personal life are the reason he tells people to seek somebody else
A listener says he is right in asking why he tells people to search for someone else. The reason, he says, is that his own personal life is not such that he should enter into all these subjects with everybody. To his capacity, by the order of the guru, he is doing as much as is possible before all of you. His own life has a boundary, a maryada, and he does not wish to come outside it, nor does he ever wish to meet anyone or meet anyone. To his capacity, as far as it can be done, according to his own strength and the strength of his fellow sadhaks, he certainly cooperates. The second reason he tells people to meet somebody else is that you should be satisfied — go there and have the work done from there. Seva, puja, bhakti and paath have their own place, and as much as is needed is in its own place; but to go entirely to the depth in all these things, and after that the satisfaction of the person before you, depends on that.
Energy is to be built, not pulled out of somebody else's
A listener asks him to tell the vidhi of pulling energy. Where are you getting stuck, he asks by name; whose energy is to be pulled? Make your own energy — where do you want to pull another's from? This has become the same as saying: tell me the vidhi for pulling wealth. Everybody has earned it by labour. Pulling, and things of the pulling sort, we do not tell here, he says; take help from somebody else who will tell you the vidhi of pulling. All this work is not done here.
No shakti is transferred here — no credit and no debit
Asked whether he transfers shakti, he answers: no, brother, we do not transfer any shakti. Look — if you have to have a shakti transfer done, or some energy pulled, then talk it over among yourselves; it is a good matter of give and take among yourselves. With me none of this thing is done. We do not transfer, transfer. No credit, no debit.
Yakshini sadhana is not told on YouTube and never will be
Asked to be so kind as to tell yakshini sadhana, he answers: yakshini sadhana is not told like this on YouTube, nor will it be. Only the seva and puja of Bhagavati — that much alone.
Complete removal of a sawari over a call is a false assurance he refuses to give
Asked whether, if a sawari comes while talking to him on Telegram, he will completely remove it, he answers by name: speak on Telegram, but complete removal is not possible. I can absolutely not give such a false assurance, he says, that while talking on the phone I will do a removal. Whichever shakti it may be, negative or positive, I cannot even interfere from here. This much I can certainly do: speaking to them respectfully, making a prayer and a request, I can ask what is there and what is not, and according to myself I can pray to Bhagavati on your behalf. More than this I cannot give you a false assurance — that I shall do this and I shall do that; nor does any such thing happen.
What happens if one stops a bhog one had begun oneself?
A listener writes that she had begun of her own accord to give bhog to devi-devatas, that she has been giving it continuously, and that she wishes to stop. According to him, he answers, if you now stop of your own accord, then the trouble and difficulty will increase.
Hindus are recruited because their household deities are strong and pure, so siddhis come quickly
Because, he says, the devi-devatas of their houses are strong, being pure and holy — so the effect of such kriyas and such mantras upon them will be the greatest, and siddhis will come quickly. And a Hindu, he says, only wants siddhi with his tongue hanging out, without knowing what he is walking into.
Call it with abuse if you want a real test — and he offers his own prayashchitta for the words
If you have a wish to take a real risk and to see whether or not something happens, he says, then when you see something flying past or sitting, call it with abuse — shout loudly and call it, saying, come here, show me who you are if you have the samarthya. He asks mothers and sisters to close their ears, apologises for the words, and says he will go and perform prayashchitta in the nisha kaal, in the fourth prahar puja.
Like the man bursting firecrackers, you will not be left in a state to say nothing happened
He compares it to a well-known viral video in which a man bursts a firecracker in his mouth, then bursts one in his hand and the hand disappears while he says nothing happens, then sits on a cylinder and sets it alight. That is what will happen, he says — nothing will happen, but you will not be able to say so, because these things will not leave you in a state fit to speak.
Should dogs and cats be kept in the house?
He says he will tell how people become characterless: look at those who keep dogs and cats in the house. Those whose threshold dogs and cats begin to cross, who go about carrying them in the lap, and where the dog or cat begins to eat from the same plate of food — their character too becomes like that of a dog or cat as time goes on. He says this is his own experience and that he is naming no one personally.
What is the best approach when one is already in difficulty?
The best thing when you are in difficulty, he says, is to take help — but from one person. Let the help be only this much, that we remain safe. After that, at the point where you become a little safe and get a little stability, increase your own samarthya.
How should one conduct oneself at a dham?
When you go to their dham, he says, do not go only to wander about — going and wandering and coming back, going and making reels and coming back. First of all, the dham should be gupt. Reels and photographs should be only for yourself, that yes, we had gone; they should not be for showing.
Can one do purashcharana while living without discipline?
Live with rule and discipline, he says. If you very much wish to live undisciplined and unrestrained, with every kind of licence, and to do mantra purashcharana while living just anyhow, then that much samarthya must come within you first — only then will you become like that. The beginning will always be from discipline alone, and always in conformity with the maryada of whatever grihastha dharma you are in.
Upadesh of that grade belongs only before worthy persons, or the root tattva is missed
Upadesh even of this level, he says, should for this very reason be given before worthy persons. Giving pure-grade upadesh before the unworthy, if such a notion arises in their mind, means they will not understand the root tattva — from what level the speaker has spoken, what you have to do first and what afterwards. They will simply say yes, discipline, in the way certain sants pronounce on the whole subject.
For whom is it true that there is no difference between a dog, a pig and Ganga?
If he has attained the avadhut state, he says, if he has attained the divine state, then no difference between dog, pig and Ganga ji will appear to him. But you have to remain in discipline for now; you have not yet attained that grade of nivritti. If you now go about carrying a pig in your hand, you will be play-acting — saying we are doing it because baba ji said so. That, he says, is folly, great folly.
Forcing the vision of God into everything licenses whatever one does
But this forced showing — that God is in this, God is in that, therefore whatever we do — he asks the listener to consider what grade of ruin they are bringing on themselves. He says one reads at intervals in the newspaper of a person who went to a place and had his kidney cut out and removed, something of his gone missing; how does it happen? By exactly these things, he says, and you do not understand.
What is the relation between tapobala and effect?
Nothing will come of a thousand or two thousand, he says again and again. In whatever matter you are encouraged, however little the tapobala remains, that much less will its effect be.
Searching always for the comfort zone, comfort will one day take away the things that give it
Leaving laziness and comfort, he says, remain on the path of sadhana; do more and more, and you will get the effect of things. If you keep searching always for the comfort zone, then the comfort zone will one day give you such comfort that the very things by which you obtain comfort will not remain with you.
Messages arrive asking how to work a prayoga on the strength of a thousand japa
Remember, he says, those people who are accomplishing siddhi in a thousand or two thousand. People send messages saying, we have done a thousand japa, how shall we do a prayoga — it is to them that he is speaking. One has to speak with much deliberation, he adds, or people will straightaway attach it to somebody, saying he said it to this one or that one; use your own buddhi and vivek.
The Bagla Pratyangira paath is written to give the capacity to stambhit even the wind
It is written in Bagla Pratyangira, he says, that one who performs its paath obtains the capacity to stambhit even the wind. But if you set about doing it straight away there will be trouble — which is why, he says, he tells people to become fit to that level first, and then the devi-devatas will themselves make a way.
Why is a sadhak told to keep control over his breath?
The speaker explains it through the previous questioner: if he is doing the japa of Narsingh's mala mantra with ugra bhav, with the veer bhav that is the mantra's own real bhav, he will get the most excellent fruit — it should indeed be with ugra bhav. But when the samarpan of the puja happens, at that very time the samarpan of that bhav should also be made at the deity's feet, so that the bhav, the veerta, the ugrata does not remain within your body; otherwise anger will come to you without cause and you will not be able to control it.
How should a student do a prachand sadhana of Ma Saraswati for studies?
The speaker answers that a prachand sadhana will only happen with prachandta — do whatever sadhana of Ma Saraswati or of Ganpati you want to do fiercely. But if you want to do well in studies, then study well: it is the studying that should be done fiercely. Sadhana should be done with saumyata, at a fixed time and in a fixed number. If you get absorbed in prachand sadhana, the student's whole vidya will go over into that. Do the japa of the Saraswati Kavach and of Bhagavan Ganpati's kavach and try to siddh it — eleven a day is very good if the desire is to carry it long; more than that is not needed daily.
What are the powers that let a person foretell things without knowing how?
A listener says that whatever he tells anyone comes true — he even makes out death by the bujha — but has never understood how he does it, and that sometimes it happens when he is in sadhana. Paralaukik shaktis are of exactly this kind, the speaker answers: doing their little chhatank of grace, they enchant the person and then block the whole further path. One should not get caught in these. How do I know, how will I know, what is happening — sometimes I never come to know. What need is there to know? Your goal is hardly limited only to this.
When sutak attaches to a mantra, how a mantra is made tyaajya and how it is again accepted are intricate, separate vidhans not meant for everybody
At what time sutak attaches to a mantra and at what time it does not, in which mantra it does not attach, and for all these vidhans how a mantra is then made tyaajya and how it is again accepted, which mantra is to be left — all these subjects, the speaker says, are very intricate and separate, and they are not for everybody. In his view, those who are not in a diksha parampara and are trying to gather this on a public platform have no concern with the subject at all. Go and take the information from those who are discussing it at length, and then carry out its practical vidhan; we neither discuss it nor ever wish to tell it, because a thing being shown practically is not for everyone and we cannot do the work of throwing you into a pit.
Does a successful vashikaran prayoga change one's fate?
The speaker says one should avoid doing a prayoga — though for those attached only to their marital life and to materiality he will not forbid a prayoga either. But always keep one thing in mind: if a prayoga of vashikaran and the like is done or got done and it succeeds, your niyati does not change by it. It certainly gets postponed. She will now be bound in your sammohan and everything will become all right; but on the day it breaks, you will then have difficulty, and very much more difficulty.
Can the Dhumavati mantra be japa'd at home when a very bad time has come?
Asked whether, when a very bad time has come, the japa of the Dhumavati mantra may be done at home, the speaker says he has given the answer to this question in all the previous lives — and in his view, brother, you cannot do it.
How can suchita be kept in a household where meat is eaten?
A listener describes chicken being eaten often at home, vessels being washed and the basin tap touched without washing hands, the bucket kept with the bathroom, and asks what to do. Now this has become a matter of trying to become Vibhishan in Ravana's Lanka, the speaker says. Satvik sadhana in the midst of those who eat chicken is a great hardship, brother. For that, what shall we say to you — keep as much attention to suchita as you can. Increase your capacity, make the effort as far as possible. Keep doing the japa of Bhagavan Pundarikaksha as far as possible; by his japa shuddhata will keep being obtained. Becoming capable, become ekanishtha. Become ekantik, become separate.
Is a stomach problem normal in an ugra sadhana?
No, brother, it is not a matter of the normal, the speaker says. If it is happening from an ugra sadhana, then it is a matter of loss of control. For the one whose sadhana you are doing, you ought to know the vidhi vidhan a little and to do the sadhana of other vidyas first — as, if trouble is arising from the sadhana of Bhagavati, then Bhairav's and Shiva ji's should be done there, for balance.
Should a rhino horn be kept at home?
The speaker notes that this listener has asked the same question before and is asking it repeatedly. If you have it, he says, learn its prayogas properly from the person from whom you took it. According to his own view and the knowledge he has, a householder should not use it at home unless it is absolutely necessary and life itself is at stake.
Why is astra sadhana dangerous without the principal vidya?
You have not performed the seva puja of the principal vidya, of the one who bears the astra, and you have not received deeksha, the speaker says. If you awaken the mantras of the Pashupatastra, will you be able to hold the energy that arises there, will you be able to aim it? How will you hold it? Even if you do a hundred and eight paths — leave a hundred and eight aside, even if you do eleven paths daily — if you are not the adhikari of it, then somewhere it is your own ruin that will follow.
Why does he refuse to give Uchchhishta Ganpati?
He says everyone is not fit to do Uchchhishta Ganpati. Right, Balkrishna Chaubey ji, you people regard it only as a dangerous form — do the ordinary one, from that itself a great deal will be obtained. Why do you have to do Uchchhishta? What is it you feel, that Uchchhishta has a tremendous effect?
What happens to people who do such prayogas directly?
He says he does not wish to break anyone's privacy by putting up screenshots, or else he would show on the channel what condition and what state befalls those who do Dhoomavati sadhana, the Dhoomavati mala mantra, and then Baglamukhi with a samput of Dhoomavati — all these rocket-science prayogas at one go. Personal messages come on Instagram, on Telegram, everywhere, saying brother, we have done it, now what should we do, such a state has arisen. He says he does not put them up because privacy would be broken, and even when he offers to put it up with the name hidden, they say brother, do not put it, it will not look good. So too, he says, with people who do Uchchhishta Ganpati, Matangi, Uchchhishta Chandalini directly — it should not be done directly. And if you become fit for it, he says clearly, you will not go searching on YouTube; do not search for the sadhana of Uchchhishta Ganpati on YouTube.
When is the charmasan of a boar used?
Asked when the charmasan of a varaha is used, he answers that it is used particularly in maran karmas, is used in ugra karmas, is used in the kriyas of the shamshaan and the like. And householder people had better not use it at all — it is good if they do not.
Why does the head tilt backwards in dhyana?
Asked by Suman Vishwakarma ji why the head only tilts backwards in dhyana, he says the meaning is that the head is becoming heavy and leaning to the back, and that too at the time of dhyana. The first cause of the head tilting back in dhyana is that whatever shakti is connected with your aura is overpowering you; that is why your head is tilting back. And its tilting back means that control is not being formed — you are uncontrolled. As for how control will come: he says it is for this that he speaks of the seven chakras — with which mantra and so on you are doing dhyana, look at that first. If you are doing dhyana without a mantra then it is a matter of great difficulty; doing dhyana without a mantra is dangerous. To do dhyana holding some one mantra or some name, and later for it to begin arising of itself from within without doing any japa, is a different thing. Dhyana has its levels, and it will be better to carry them one at a time.
Does a bandhan prayoga kill the person?
No. The speaker says to keep this in mind: whatever kind of bandhan it is, once the tantric attack has been made, nobody dies in the process of bandhan — a matter connected with death will never be in it. The greatest thing will be that the person reaches the level of death: his financial loss will be so great, his mental decay so great, that he will himself regard himself as no better than a living corpse, and though he has capacity and buddhi and viveka he will be unable to use them well. Extreme laziness remaining in the body becomes a sign of these things.
Can Sabar mantras be used to cut these things?
The speaker says there are a great many Sabar mantra vidyas by using which these things can be cut. But a matter of imbalance can arise in that: when the cutting is done by things of this kind, they can turn back and cast their effect, their ill effect, upon you once again.
Whenever a kaat prayoga runs, even Hanuman Chalisa, no kanya or child may stand beside the person
The speaker gives the example of Hanuman ji's Janjira: suppose someone's intellect is greatly confused, and having made the Janjira siddh you make water abhimantrit and use it. Then keep this one thing in mind — whatever kind of bandhan you take a sankalpa and act to cut, even if you are only doing the Hanuman Chalisa, be sure that no unmarried girl and no boy or girl child is standing near the person you are working on.
Why must nobody sensitive stand near an utara?
The speaker gives the case: a girl child has some problem, you are performing an utara on her and running the kaat-katan mantra, and another girl child is standing alongside. Somewhere or other the effect will certainly fall on her, because when it is cut, when those things begin to scatter, they will cling to whatever sensitive aura mandala they find nearby. So these people become affected for no reason. Understand this too, he says, as a matter connected with laag.
During a prayoga children are kept away and the operator's body is bound at every point
If a process of this kind is going on in the house, the speaker says, keep small children and especially unmarried girls at a distance. When you yourself perform such processes, stay protected by reciting a kavach and the like, and the body must be closed all over: let there be shikha bandhan, a band on the neck, a mala or kavach, a mani bandh, a band on the hand and at the waist. On the feet tie at least a thread; if you wear a kada, or if it is a girl she will wear payal, and if a man then wearing a kada and the like is best — so that no negative energy casts an effect on you while you are doing such things.
Reversing a collective uchchatan person by person is not easy — build tapo bala first, and let one protected person stand for the family
When a collective uchchatan has been done, when the uchchatan of the whole house has been done, and you are performing an utara on each person and running mantras of cutting and reversing, thinking you will turn it back — that process, the speaker says, is not so easy. You will do it, and if something goes wrong somewhere, then you will have to pay out instead of receiving. So first increase your tapo bala, and only afterwards try to go ahead with prayogas of this kind.
When it is confirmed that a masan prayoga is being done on you, do not hesitate to act — but first hold the capacity
A listener says a masan prayoga is being done on him by someone unknown and he has already done Mahabhairav. When it is absolutely confirmed, the speaker says, that a tantra prayoga is being done and being done repeatedly, when the sense of it comes — then, brother, do not hesitate to act. He cannot say it openly, because hostile people would at once set the listener on, saying something will happen; so he will not say it openly, but keep one thing in mind: what must you have to be capable? You should have done the japa of Panchakshari, or of your ishta's mantras, up to five lakh, and you must have done a kavach.
A physical kavach on every family member, havan with every prayoga, and special pujan after success
There should be a kavach on the body of every member of the family, the speaker says — a physical kavach, not only the tantric-vidya kavach, because if someone breaks that, things go wrong. Let a physical kavach be on everyone's neck, everyone's body bound and protected; if they do pujan-paath too, that is best. Then let there be griha bandhan and the protection of the chaukhat. Be strong first, then do these processes, and after doing them do Bhagavan Shiva's pujan and havan. Whenever you do a tantric prayoga, do havan without fail — at the time of the prayoga havan multiplies the strength of the shaktis thousands of times. And after the prayoga succeeds, do the special pujan of the deity for that purpose; from this no dosha attaches.
What should one do with knowledge one is not authorised for?
He says: for this reason, know all these things by all means, but if they are unauthorised for you, do not move in that direction. Stay within your limit, remain within maryada, and keep doing things.
Rajas udbodhan makes hearers run after whatever they have heard
He says that if the whole tantratmak subject of it were discussed, and a hundred men listened to it attentively, then those hundred men would first run off in that direction. Because rajas udbodhan happens: people, once they hear a great deal about a thing and come to know it, start running there, that it is there we must go. One must not run like that, he says.
Shodhan is now waved away for the sake of growth — stay limited to your own family
But where one is not authorised, he says, your present gurus will say, oh, no problem, do it, do it. There is a problem. Those who were the original ones never said so; the original ones came walking entirely by rule. Now, because growth is to be made and these things are to be increased, people ignore all of it completely. The process of shodhan is happening nowhere. It may be happening, he allows, but from the state of things it seems they will not even have heard of it, let alone do it. And this, he says, is why he always says: do what you are doing, stay limited to your own family — but if you try to make a commotion outside the family, then the commotion will later be made with you as well, whichever field you may be in.
Those who give and take must stay greatly alert, and avoid the trap of kripanta
What should be done, he asks. Brother, those who perform the process of giving and taking should remain very greatly alert. If they are not following the niti and niyam and are becoming kripan, then remember: kripanta does not leave one anywhere.
The satvik khappar vidhi of Baglamukhi is not given on the channel; it must be asked of one's own guru.
Asked what the satvik khappar of Baglamukhi is like, he says that he cannot tell every single thing. Those things which can be told in the manner they can be told have certainly been given on the channel. But the vidhi of filling a khappar, and that of Bhagavati Bagla at that, he cannot give. For this you should ask your own guru.
Can a small Paras Shivling be kept at home?
People are already keeping the Paras Shivling nowadays, he says. There are a great many rules in the Paras Shivling. He speaks on this topic personally with those he speaks to, and holds that it is not right to speak publicly on every topic.
The video on cutting a tantra is already recorded but withheld, since there is no knowing how people would use it.
To tell it on the channel, he says, the video is already uploaded and he could publish it in two minutes if told to — but a great deal of thinking has to be done before publishing it, because there is no knowing how people will use it. So there is some small change to be made, after which he will publish it: the cutting of a tantra will then be accomplished by oneself.
What does he say to someone writing his deeksha mantra publicly?
He tells a questioner that, being an initiate, he is writing his deeksha mantra publicly in front of everyone, and asks him not to do things of this kind. He says he is shaking him because, being initiated, he should take this thing from his own guru ji: why are you wandering here and there? All these things should not be taken from anyone else at all. Those things which are common, those he is giving in any case.
Is there a spiritual remedy for heart disease?
He answers that he does not have practical experience of it, so he cannot tell it practically; these would then be hearsay matters spoken by him. He will make a separate video after taking a little more information and give it, because the yajnopavita has very great importance in this: in a spiritual remedy for heart disease, certain vidhans are performed by means of the yajnopavita, the wearing of the yajnopavita and what follows it. He adds that he is not Dhirendra Krishna Shastri, that no divine shakti has been obtained by him such that he could tell it sitting here; the day such a shakti is obtained, he will tell it — why speak a lie?
What happens to a person who helps another bear his prarabdha?
Sanatan culture says exactly this, he answers: that if any human being is in suffering, then help should be given to him. This is your responsibility and mine, this is our samskar. That became one subject, and it should be done. Ordinary help — as we do it financially, as we do it physically, or as we include them in our prayers — that far it is all right. But if you are asking with reference to the subject of tantra, then the subject there becomes different; there the subject of giving assistance becomes something else again.
The bhagyesh is never given in daan: read the kundli before any tantra remedy
The speaker says the planet sitting in the ninth house is the bhagyesh, the karaka of fortune; if it is a friend of the lagna and strong by degree, jyotish says one must never do daan of that planet — the bhagyesh is never donated. If a tantra practitioner, without reading the kundli, prescribes a daan of that very planet, the immediate trouble may ease, but afterwards fortune stops backing you: 90% of the work gets done and the last 10% goes to someone else. So the kundli must be analysed first; only then does the daan or kriya done through tantra bear full fruit.
Gems are worn by the lagna kundli, not by the symptom
The speaker says tantra practitioners load their fingers with all kinds of gem rings, but ratna vigyan is a discipline with its own maryada: gems on the four fingers are worn according to the lagna kundli, though some astrologers also prescribe by the chandra kundli. The fashion of giving a silver-set pearl to anyone with mental unrest — which tantriks also copy without looking at the kundli — may give peace for a few days, after which the life falls apart, and if the Moon is the marakesh in that kundli, even death-like suffering can follow.
Gems are a shastra with real effect, and are not stacked together
The speaker says different gems are not worn together, yet many practitioners and their followers stack them and claim gems have little or no effect. If a gem gives even 1% effect, he says, that makes much and spoils much; ratna vigyan is a whole shastra written by rishis and maharishis, so one cannot ignore it or say it gives neither gain nor harm — it gives both, and one must know how to use it.
Neelam and moti together make a vish yoga: the Cancer-lagna example
The speaker takes a Cancer-lagna kundli: the Moon is its lord and chief deity, the Moon's friends are the Sun and Jupiter, and the lords of the eighth, second and sixth houses are the marakesh. If in that chart someone wears a neelam for Shani, and also a moti because the Moon is good, the two together create a vish yoga — Shani and the Moon combined make vish yoga. Add more gems on the remaining fingers and the life begins to fall apart. Gems, stones and colours are not to be taken lightly; not everything is pakhand, though excess of anything is.
Signs of a pakhandi astrologer or tantrik
The speaker says belittling each other yields no good fruit: an astrologer should not look down on those who know tantra, and a tantrik who has received something by Bhagavati's grace should not underestimate astrologers, since both vidyas were made for lok-kalyan. As for frauds, you will recognise them yourself — the one who makes you change colours daily, the tantrik who sees abhichar on you at every turn, the one who keeps saying it is Rahu's mahadasha, now Ketu's, now Mangal's, do this japa, that daan. Ask what result and what peace you are actually getting; do it only as far as your pocket allows.
What do the books say about taking a mantra out of a tantra granth?
One thing that comes up here, he says, is that if a person does japa of some mantra lifted out of a book, out of a tantra granth, very many things are written about it — that you will get punishment, that you will get suffering, that a dosha will attach to you in such a way. Fifty kinds of things have been described.
How long does it take for the shakti's grace to build?
It is Kaliyug, he says, the body is like that too, and just now your energy capacity has not been built up, being new, to the point where you could bear whatever prayoga the enemy makes. That state comes later. It takes a year and a half, two years, three years continuously with full shraddha and vishvas; then the grace of the shakti is of that kind.
Asked what they have done, people now start straight at Baglamukhi or Pratyangira
Nowadays, he says, if we ask which sadhana you have done, the first thing that comes is that they have already done the sadhana of Bhagavati Baglamukhi, or that they have already done Pratyangira sadhana. They begin such great sadhanas straight away — and it is from exactly here, he says, that the difficulties also arise.
Is there dosha in acting against wicked people of one's own family?
Asked whether there is any dosha in treating the wrongdoers of one's own kul who obstruct the path of dharma, the speaker answers that whoever does wickedness on the path of dharma — in whatever way he does it, whether by tantra or by another way — no dosha of any kind attaches from performing any kind of kriya upon him. He recalls a message from a person asking whether a dosha attaches from doing a karma such as marana upon a wicked person. If somebody snatches your woman, seizes your wealth, performs kriyas of that kind, brings suffering to your honour and respect, then there, he says, no dosha of any kind attaches from performing even the vilest of vile processes of tantra, because somewhere you are fulfilling your dharma.
What is the difference in effect between a Dattatreya prayoga and a sabar one?
In just the same way, he says, if you use a tantra vidhi for getting alcohol, gutka or tobacco given up — if you use the Dattatreya Mala Mantra or any siddh mantra, take a sankalp, make the salt siddh or the sugar siddh, and feed or give it to someone, then the effect it gives will be of a different kind: it will be balanced. But if you use a sabar and so on, and an abhicharik prayoga falls upon the person in front, then he may even go mad. That is why, he says, rather than giving a kriyatmak mantra he tells all of you to do this mantra.
Why does reciting an ugra or astra mantra without knowledge cause lack of wealth?
The speaker says the first and most special cause is that a person afflicted by abhichaar hears of some ugra mantra — a shatakshari, an astra mantra, a Pratyangira or Bagla Pratyangira mantra whose Sanskrit says devour the enemy, drink him, tear him, bind him, throw him down, kill him here and there — and takes it up without knowing how such vidyas are used.
What must be known before reciting an ugra vidya?
The speaker asks whether you know how these vidyas are used, what precautions are to be kept before the paath, from which Bhairav permission is taken before the paath is done, and, generally, where and how bhog should be given, and which shakti comes and which does not.
What does unguided japa of an ugra mantra do to income?
The speaker says the four coins that were coming will stop coming. And even if the flow does not stop, the situation will become so bad on doing japa of such mantras that wherever a source of wealth had formed, where you earned ten rupees you will come straight down to five, and your position will become completely unsteady.
What happens if you keep doing Pratyangira prayogas without this knowledge?
When there is no knowledge of these matters and you go on doing Pratyangira, Mahavipreet Pratyangira, Bagla Pratyangira, Tara Pratyangira and japa upon japa of astra mantras, then, the speaker says, your trouble will be greater still.
Why is tantra called a double-edged sword?
It is for exactly this reason, the speaker says, that tantra is called a double-edged sword. He says that for the use of brihad mantras they always set a limit — do this much, do it in this way — and then it begins to be understood what the effect is and is not.
What is the rule about knowing how to close a prayoga?
The speaker says that if after invoking a shakti for your enemy's destruction you do not know how to pacify your prayoga, then no one is more at fault than you. If you know how to use a marana vidya on someone, you must also know the method of making it inactive; if you do not know the vidhi of upsanhaar, a very great dosha attaches to you, a dosha equal to brahmahatya.
Why can the problem not be settled once and for all?
As long as the enemy is alive he will use tantra, the speaker says. Cut all your prayogas today; also know that no tantric will stand and do japa for you your whole life. You spent money once, at some time, and anyone accompanies you only up to a point.
Is it harmful to re-fire a mantra that has already shown its effect?
Using a mantra again and again, the speaker says, is not even to be called use — it should be called misuse. Once you have used a mantra and understood that it is awake and gives full effect, then using it again and again causes trouble, and dhan abhav results from that too.
What should one do about uchchatan instead of stopping practice?
The speaker says that in householder life uchchatan is ordinary and has many causes, so do not worry about it and do not abandon your puja-paath. You may reduce it: if you did eleven malas of japa and uchchat is happening, do one mala for some time. If you do not even wish to do one mala, then do japa of that mantra eleven times — but remain in it, so continuity is not broken.
Why are tantriks so often weak in money?
A listener observes that every tantric he has seen is weak in money, having shaktis but very few sources of wealth, always needing help from others. The speaker calls it a very correct observation, and adds that you will also have seen tantriks who progress greatly at first, with heaps of money, until a time comes when they, or their next generation, are completely ruined.
A listener suffered great loss of Lakshmi five years after performing a havanatmak prayoga of the Navarna mantra
A listener writes that about five years earlier he performed a havanatmak prayoga of the Navarna mantra and suffered great loss of Lakshmi. The speaker replies that if he were to forbid the Navarna mantra here, ten people would immediately start abusing him live for forbidding Navarna japa.
How much Navarna japa is acceptable?
He tries from his own side, the speaker says: do Navarna, do one mala, do a mala or two — that much should be done. But you sit and do 108 malas of it daily, 108 in the morning and 108 in the evening. Do you even know how the mandala pujan is done in Navarna japa, and how many shaktis will come? At least you know that the navagraha and nine shaktis are contained in it.
The vidhi of a named masan sadhana is flatly refused on the channel
A listener who calls himself a devotee of Ma Kali, and says seven ganas of the Mata have been pleased with him, asks about a named masan sadhana he wants to do in the coming navratra. The speaker asks why, if the ganas and sevaks of Bhagavati Kali have been pleased with him, he wants that siddhi at all — and says plainly that he gives no information of this kind here, does not even take the name, and that the listener may do as he pleases.
May one eat food from another household during a sadhana period?
Asked whether one may not take food from anyone's house during the sadhana period, the speaker says one ought not to. Regarding food, this much should hold: that the meal be cooked by oneself, or that it be from the hands of whoever keeps sattvik thoughts — that is more proper.
Is the fruit lost if a sadhana breaks at the last moment?
This thing is not right, the speaker says — that the sadhana is about to be completed and at the very last moment it becomes broken for whatever reason. The obtaining of the fruit is a separate matter: the grace of the deva will indeed be received; it is not that it will not be received if you leave the sadhana. But materially this thing is not right.
To whom may deepdaan be made with a copper lamp?
Asked to whom Deepdaan may be made with a copper lamp, the speaker says the use of a copper lamp is itself different. Lighting a copper lamp is not auspicious for everyone. In a copper lamp you may always burn mustard oil; never burn til oil or ghee in it in the ordinary daily way.
Does Vashikaran work on someone paralysed or epileptic from birth?
The speaker says he has no practical experience of Vashikaran in such a case and therefore cannot answer, and asks the questioner to tell him if he has any. His own reckoning: with paralysis it would depend on which limb; with epilepsy, help in the illness is not possible, since it is not merely a psychological matter.
What if a Tantra prayoga has been running for more than twelve years?
Keep in mind that once it passes twelve years the matter becomes very different. Whatever cutting-away is to be done should happen before one cycle of Brihaspati Dev is complete. Past twelve years, past twenty, the method has to be carried out with great seriousness and by the rule.
How should a householder conduct himself in a Gupt Navratra?
This much is certainly so, he says: when you wish to do sadhana while living in household life, or go into it, then in the time of the Gupt Navratra the sadhana should be done while keeping some special rules — or else ordinary pujan-paath should simply be done.
Which other Navratras are there, and must a householder keep them fully?
Besides these there are the Shakambhari Navratra, the Aghor Navratra and, in truth, many more such subjects which the sadhaks of a given guru parampara follow very well. But if you are wholly a householder, he says, it is not at all necessary that in these Navratras too you light a nine-day akhand deep and perform special pujan vidhi-vidhan; do ordinary pujan only.
Why is one told not to press a knowledgeable person too much?
It is for this reason that it is said one should not have too much sukhaiti-ujaiti done at such people. The man in front is knowledgeable and tells everything at one go — but what thing he will send along with you, on account of all these very matters. He will not tell you; he will say, this is such a form of Bhagavati, light an agarbatti in her name. First he will have an agarbatti lit, have bhog offered, and after three or six months it turns out that that thing has now come into your house.
Who fares better — the one who renounces or the one who receives?
Among those who renounce, the maximum turn out very well. But among those who are given, the maximum do not flourish there, because a new person takes things of that level and begins to think himself God — that I have so much capacity, we will do whatever we wish. These things are truly very powerful, and in the mada of shakti people come into ahankar and forget their control and the balance that ought to be there.
Can one pray to the devatas that no one may look into one's house?
Asked whether, if one prays to the devi-devatas that no one be able to see into our house, it will happen so, he says it will depend — you will have to be a sadhak of that level, and only then will the thing you are speaking of be possible.
What follows after a person obtains pratyaksha siddhi?
If you take pratyaksha siddhi, he says, you will be bound into niyam. And pratyaksha siddhi is not attained so easily either; for it a fit guide and guru is needed. You will be bound into niyam after taking pratyaksha siddhi because you will think that having made something siddh we will run it according to ourselves — but the reality is that those whom you make siddh perform the work of keeping you in discipline.
How is the Neelkanth stotra to be made siddh?
Surya Patel ji asks how to accomplish the sadhana siddhi of the Neelkanth stotra. If you are speaking of the ordinary Neelkanth stotra, he says, you may do it for paath and the like. If you are speaking of the Neelkanth Aghorastra and so on, then for that he would say: first complete the ordinary sadhanas, and do it after that.
The concession is for sadhaks of a very high order; a householder must keep the sattvikta
According to him this is for those sadhaks who are of a very high order. For the rest, the mental level of ordinary people does not become such that you can come from eleven malas down to eleven repetitions at one stroke and such a state can be reached. When you go out, purity of eating and drinking will be affected. If you do an anushthan, householders should do it only with sattvikta — you will not do it after eating meat and fish. When going outside, keep it up as far as it is possible, if such food and drink is obtainable in such a place.
Does the energy of one's japa decrease when guests who eat outside come home?
A listener asks: we eat pure sattvik food, but when other people come to our house, does the energy of our puja and japa decrease or not — that is, if people who eat and drink come to your house. Look, he says, if some person from outside comes having eaten and drunk, or some relative of yours comes having eaten and drunk, then keep in mind that the person should not enter your pujan sthan.
It will not be enough — get the resolution done first, then keep the daily paath
Know now that from doing it oneself it will not happen either, given the situation being described, he says. If you wish, you may do it yourself — but his suggestion will be that you first meet some person and get the resolution done. After that, have these recited daily so that protection may be had.
The Vindhyavasini kavach is refused — let the secret remain secret
Asked to make a video on the mahima of the Vindhyavasini kavach and on protection and the attainment of her grace, he refuses: let the secret mystery remain secret. Do the bhakti of the remaining swaroops that are worshipful. There is no need at all for you to be attracted towards the chief swaroop of Vindhyavasini Mai herself; leaving them, go towards the attraction of the remaining swaroops.
Why is every secret not opened?
Every hidden thing is not for everyone, he says. There is some secrecy for us too, and some secrecy for you as well, and things have been kept secret for some reason. So do not insist upon every such thing.
What goes wrong when shakti is obtained without labour?
In that there is this one thing: the misuse of shaktis, and afterwards the difficulties increase; the misuse is excessive. Look, he says, if you get ten lakh rupees without doing labour, you will feel no great distress in spending it; you will spend comfortably and take whatever the mind wishes. But when you gather ten lakh rupees by labouring and joining one rupee to another, then over the one, two, four or five years it takes you, you know its value — that before spending you have to think a thousand times.
Do special aushadhis taken with a special mantra vidhan give special siddhis?
Yes, it happens; certainly it happens, he answers — it happens in a single night. But this is only for such people as are wishing to obtain control over all these things, or who take them for a special reason. As, he says, such things are given to the Indian Army as, if eaten in a special circumstance, will keep them from feeling hunger for three or four days and leave no deficiency of anything in the body. But if you and I obtain it somehow and try to eat it, then a case will be filed.
How is the Tara stotra to be made siddh?
Asked to tell the vidhi for making the Mata Tara stotra siddh, he says: of the Tara stotra, brother, we cannot tell. Do not do all these things very much at home. Do it up to a limit, as much as has been told.
What is the simple seva of Neel Saraswati?
Bhagavati Tara herself is Maa Neel Saraswati, he says; the whole time is hers alone — Aghor Amavasya, Aghor Chaturdashi. Speaking straight, he says only this much, Anand Bhaskar ji: in a simple vidhi-vidhan you may do the ordinary paath of her stotra and the like. If you want her seva in a special vidhi-vidhan, then in an ordinary way it will simply not be possible, however much you do it, because things will then have to be kept according to her.
For how many days can such a seva be kept?
Take it as settled that you can do a seven-day or an eleven-day one, he says. If you wish to do it daily, then it is not possible; he has said this thing before as well.
The apsara is already in the house, and the siddhi costs more than it is worth
Akash Vishwakarma ji, he says, we were just about to close and saw your message last of all. When you have already married, why do you wish to call another? Answer this first. When you have already married, then as for calling an apsara — the apsara is in the house, is she not; make her pleased and siddh. If you wish to attain special grace, then he will say clearly: to make something siddh is in itself a very great thing, not a small thing.
Vishwamitra had that much capacity, and after pratyaksha nothing stays the same
The attainment of grace and blessing is a different matter, he says. Vishwamitra himself had that much capacity within him, and it was then that an apsara was obtained by him. Within you and me — to speak, to become famous on YouTube, we too can say this thing, that they become pratyaksha; they simply do not become pratyaksha. And after becoming pratyaksha, your condition and mine would not remain such that we could go on speaking in this way after their grace had come.
Can the Ratri Suktam and Jayanti Mangala Kali be done together?
Do not do them together — do one, the speaker tells Pratibha. Otherwise so many devis will arrive that you will not manage them, and their share of devotion will fall short. There are prachand shaktis in each of the two. So do only one; it is always better to do the japa of one mantra at one time.
Why should a divine experience not be made public?
Either you have no shraddha in her, the speaker says. When Baglamukhi Ma told you in a dream that the mantra had become siddh, what justification is there for asking publicly that you do not know the vidhi? Where is the need of vidhi in that place, when you have already done eight lakh japa and the confirmation of the mantra's siddhi has been given to you? He is not saying it did not happen — in the field of sadhana, paralaukik activities are wonderful in themselves — but place such things in public spaces with thought: the loss will be yours.
The first-stage Kalka Yogini vidhan was withdrawn as too prachand, and the vidhan now in the PDF is the second stage
The next vidhan of the Kalka Yogini has been changed and put into that same video, the speaker says; look at the PDF. If you are doing it newly, then this vidhan is the second stage; the first-stage vidhan has been removed, because many people had begun to have all kinds of experiences from it — it was somewhat prachand and the matter in it was a little different. The second-stage one creates balance. The PDF currently uploaded is the second stage, and only japa is to be done according to that method.
Can a disease already present in the body be destroyed by sadhana?
When a disease has already arisen in the body, the speaker tells Aman Arora, the avichar is destroyed but the disease is not destroyed. If it has damaged some organ, it is not possible to set that right again.
Can the Kubjika Stotram be recited without a guru's diksha?
It can be done in limited measure, the speaker says.
May a havan of a mala mantra be done at home?
Asked about the havan vidhi of the mala mantra, the speaker says that it is not to be done at home — he always forbids it. There, the mala mantra is done in the rarest of cases, if the matter is being discussed personally; if he has told someone to do it in such and such a manner that is a different thing, but it is not for everyone. He says the same of doing a havan at home for the Navarna mantra.
The guptata of the core tantric pujan is never broken, and no video is made of a tantra peeth.
The speaker says that however many videos are broadcast on the channel and however many people are somewhat visible, the core people and the whole core subject are never broadcast and the secrecy is never broken. Only that much subject goes before you as would harm no one who sees it, so that no vidhan of his is revealed — whether it is the present Swarnakarshan Bhairav or the matter of Navratri, the core tantric pujan is simply not shown. He also says a video of the tantra peeth is never made, that people forbid it and he understands why.
What conduct is forbidden during the navratra?
You are neither to touch another's feet, nor to let anyone touch your own feet, nor to give anyone a blessing, nor to give anyone a boon, nor to give anyone a curse. If others abuse you, beat you, strike you — accept it gladly. Bhagavati will understand; she will consider it.
Why is invoking a fierce shakti dangerous for an ordinary body?
So tell me, the speaker says: you are invoking into your body a shakti so fierce that this body has no capacity at all to bear it. Your weight itself is not that much — you are of 70 kilos, of 80 kilos, and you are calling a shakti of thousands upon thousands of kilos. When it comes into the body, will there not be suffering for you? Will there not be suffering in your life? And on top of that you are putting in a mantra: bind, kill, cut, tear, rend.
What should precede any astra or bandhan mantra?
Before any beej mantra, astra mantra or bandhan mantra in which binding has been enjoined, think a thousand times, he repeats. After that, consider who the deities of your kula are, what their position is, whether they will allow you such puja-path. Otherwise, first perform the upasana and pujan of the Mahadevas properly, or of whichever devi you are going to do sadhana of, worshipping her saumya form first for at least a sava month to three months. Only after that should the recitation of their astra mantras be done.
Is it wrong to do a maran prayoga on a tantric who is harassing you?
Asked whether it is wrong to perform a maran prayoga on a tantric who is causing trouble, and whether a servant of the Mother would face difficulty in his gati, the speaker clarifies two things. There is no fault in performing a maran prayoga: if someone casts an evil eye on your wife, on your beloved, if someone seizes your house, your land, your money in matters of wealth, or if there is a possibility of a threat to the life of you or a member of your family, then the shastra gives permission for a maran prayoga; you may do it.
How much vidhi vidhan should a householder take on?
So keep the vidhi vidhan only to that much, he says. Today you give bhojan four times; tomorrow you will say, Maiya, now there is a job, so be satisfied with one time only, and the rest of the time I will take phalahar. Therefore, looking at what your future is and how you wish to proceed in accordance with it, do only as much as you can fulfil later on, or as the people of your house, your wife and so on, can fulfil in your absence.
What does peering into kaal cost?
Understand even in a general way, he says, that even one moment of the present which is passing has gone into the past — in that too you are peering into kaal, and for it the shaktis take a very great price. Remember it. It is very enjoyable to hear that we come to know everything about somebody; but what gati follows afterwards, what difficulties there are, only the one to whom it is obtained knows.
Can a Rudragana be perfected as a friend?
Do not make the mistake of making them pratyaksha, Keshav ji, the speaker says. The Rudraganas are in themselves an extremely swift and fierce gana. From even one sadhana they help a great deal indirectly, whether or not you understand it. If you try to make them pratyaksha, then many bandhans attach, many things happen, you will have to live by rules — and they will not become pratyaksha quickly either, but you will certainly be put in difficulty.
How necessary is the sequential purashcharan of the fifth anga?
It is necessary, he says, but if you go to do a purashcharan know that the thing becomes possible only by guru kripa. You may manage the kavach, but in doing the purashcharan of the hriday the possibility arises even of a heart attack. This is no exaggeration: the energy becomes very great. Without guru kripa and right guidance the energy will rise so much that you will not understand from where your heart is beating — a beating will set up in the heart twenty-four hours a day.
What must the guru supply for a purashcharan to be done rightly?
It is exactly there that the guru is needed to guide you in that manner — to teach arpan, tarpan, mandala and the yantra, to give methodical knowledge of all these things, and to say in which mudra the japa of the hriday is to be done. Only then will the thing be done rightly. If you do japa without the mudra, the energy will build so much that where the purashcharan calls for, say, 11,000 japa, your condition will be ruined in eleven japa. And the satakshari mala and the sahasrakshari mala are a separate matter altogether — leave those; many hridays already contain the satakshari, so the energy rises further still.
What happens to a household's own deities if the Aprajita is taken up?
After doing the Aprajita, distress will come upon the deities of their house — because nowadays the devi-devatas in everybody's house are not shaktis of a high order that stand established. Many people have installed some ancestor of the kula in the house in the form of a pitr, established him in the form of a devata; in one house Mari Mata is worshipped, in another someone else. Now if you have them do the Aprajita sadhana, the man will simply sit and weep. This is why he cannot tell all these things.
Fifty shaktis come with the Kunjika, and calamity follows the early enjoyment
People will have the Kunjika done, he says. By doing the Kunjika, fifty shaktis come. At the beginning there will be a great deal of enjoyment. After some days such calamities will begin to fall in the house, the trouble will so increase, that afterwards they will ask what mistake they made. And those who say nothing happened to them, that they did so much, will not tell the whole of their own matter — how sadhana is done in their house, who else does sadhanas there, which devi is worshipped in their house, what bhog they give. They will only say we have been doing it two years and nothing happened. The whole subject should be understood before doing it.
What can the Aprajita do if it is done rightly, and what if it is done wrong?
Aprajita comes in the category of the Maha Vaishnavi Mahavidyas. If her path is done properly, then even the state of whatever has been done by the bhoot-pret will be thrown into disorder; and along with the bhoot-pret, what will not happen there — such a beating will take place that they will not come near that house in their life. But if you do that same Aprajita wrongly in the path, if you go wrong in the pronunciation, in the mantras and so on, then that same Aprajita becomes fatal for you.
What should be known before the Panchmukhi Hanuman kavach sadhana and havan?
He says it plainly: the mantra is very ugra. And as much ugrata as there is, expect that much testing as well. The greatest matter is that people become afraid. They ask for the sadhana and he posts it; afterwards such experiences come that he himself laughs. On the first day of the sadhana they will be frightened — but one is not to be frightened. The mool mantra of Panchmukhi Hanuman is exceedingly ugra.
Can the Bhairav Hriday anushthan be done with only laung bali?
A listener says the black-til laddu havan is too expensive and asks whether the Bhairav Hriday anushthan can be done with laung bali alone. Complete it with laung, he says — if you can do that much, do it. But its energy too will build very greatly and the effect will fall very sharply. So if you wish to do an anushthan of this kind, do it in a temple; do not do it at home, because he does not know what the condition of your house is.
Can Shamshan Kali be worshipped at home?
No, he says — do not do it. If Shamshan Kali is your kuldevi, then in the symbolic manner do the puja of Adyakali herself; and otherwise, if the vidhi-vidhan of your house has been running from before, then do that. Do not begin a new puja. Do the Mata's puja in the form of Kali ji; do her puja in the symbolic form.
The Shabar mantras have been tampered with, and Surya's niyam is very hard to keep
Tampering has indeed been done in the Shabar mantras as well, he says. And Surya's niyam is very hard — there will be much difficulty on not observing Surya's niyam. He will tell it, but will speak truthfully in it: if you wish to do the vidhi-vidhan of Surya, then you should first do yoga sadhana in a very orderly way. When proficiency comes in yoga, the kripa of Surya, of Bhagwan Surya, will be obtained quickly.
What is Masani Ganapati, and may a householder worship him?
Masani Ganapati is the same as Heramba Ganapati, he says, and the need to worship Masani Ganapati does not ordinarily arise. What you are calling Masani Ganapati — Heramba Ganapati, Uchchhishta Ganapati — is their proper form; it is with Bhagavati Neel Tara that Uchchhishta Ganapati is worshipped, and Masani Ganapati is that same svarup. And it does not seem to him that a householder should ever do the seva-upasana of that svarup. If it is done in a household, then if the wife is doing it she will do it with the husband, and if the husband is doing it, with the wife — the puja can be done only as a couple. Such is this field of tantra: the sadhana of Heramba Ganapati and Uchchhishta Ganapati should never be done alone; or else you must be a complete brahmachari for your whole life.
What should be done when five devis come as a savari and cannot be removed?
He tells the listener this: if such is the state and you want it taken off, then leave this whole circuit of sokha and ojha; and if the devis are in such a state upon you, then have the japa anushthan of a kavach done — and have it done by a sadhak alone. Get all that done. In the round of sokhaiti and ojhaiti your life will one day fall into danger, from all that you are saying; it will become a matter of difficulty.
If garlic and onion are forbidden, may hing and ginger be used?
Why are you becoming so greedy on the tongue, he asks the questioner. If it is forbidden then give it up — hing too is quite sharp and pungent. Eat pungent food and there will be a gas problem; sit in sadhana and there will be stomach pain, waist pain, headache. Then you will say the sadhana is giving an ill effect, and you will not tell all these things. As for ginger: if there is some problem you may eat it; if there is no problem then leave it, give it up, eat plain food.
Can a garland of lemons be offered to Kali, and why is Panchmukhi Hanuman withheld?
A garland of lemons may absolutely be offered to Kali ji, he says. As for the complete vidhan of the mantra and kavach of Panchmukhi Hanuman: Ram Raksha he has already given; Panchmukhi Hanuman will have to be given. But before giving tantrokta things one has to think a little — what is to be told in common such that everyone will be able to do it? Because not everyone will observe it.
May Hanuman and Bhairav sadhana be done at the same time?
Do not do the sadhana of Hanuman and of Bhairav ji together, he says. Do them separately; do the seva-puja together.
May a Bhairav vigraha be kept at home?
Asked what should be kept in mind before keeping a vigraha of Bhairav ji at home, he says that the vigraha of Batuk Bhairav may be kept.
Practice may be upgraded with desha, kaal and paristhiti, but the mool cannot be dropped
The speaker says at least go for the basic things, and only then go beyond the limit. Things do change according to desha, kaal and paristhiti; they get upgraded and should be upgraded. But even so, what is basic and mool cannot be dropped, because it gives effect in that same measure, and it must be honoured accordingly. Only after seeing and knowing the beginning things and doing the arambhik sadhanas should one ever do the sadhana of Bhagavati Pitambara.
Does Kshetrapal pujan itself bring harm?
Get out of these nonsense talks, he says — do Kshetrapal pujan and do not be afraid of them. By performing Kshetrapal pujan no harm comes about; rather, harms are destroyed. Yes, if you do it by a wrong vidhi — and wrong here does not mean only procedure: if you are doing it to carry out some crooked work, to cause loss to someone, using some mantra at somebody's prompting, then God is your master, and there nothing can be said.
Why is the Siddh Kunjika not for everyone?
Bhagavati has many mantras, among which the Siddh Kunjika has very many famous mantras, which have now been made viral — nothing has remained secret. In them the Trikhandi vidya and the Trikuti vidya are used. These trikuta and the like have been used, and that is precisely why it has been said: brother, not everyone should do this. These come among the Mahavidyas, they come among the para vidyas. When you make use of it and do not follow the vidhi-nishedh, then difficulty will arise — that is the very reason it has been forbidden.
Where is the written mantra placed?
On a high place, never directly on the earth. It is described that if we let it touch the earth directly, the splendour of that mantra is carried off from us. Tantra also describes that the Dakinis — Bhagavati's Dakini powers — carry away the mantra's entire capacity, and whatever Prokshan you had done becomes an utter blank.
What should be done in a case of possession?
Take the help of some knowledgeable person nearby. Because from what you describe of how it becomes possessed at that level, interfering with it from a distance in this manner would not be proper — nor should you have anyone else do it that way. Find someone who can come in person and cut it away.
What must the Guru Danda never be used for?
Never use it to cause anyone harm. Whatever Tapo-bal you have earned will all be finished. A Danda strike would give a hundredfold the effect of the Yantra-striking described in the Tantra texts — and you would bring about your own destruction, because once the Guru mantra is gone, what is left to you.
How is Karna Pishachini removed?
Take the help of a practitioner — a formidable practitioner of the Mahavidyas, or a practitioner of Bhagavati Van Durga, or a sadhaka of Pashupatinath Mahadev who has performed the Purashcharan of the Pashupatastra mantra. A remedy is not possible here: if she is genuinely attached, attempting a remedy will only increase your difficulty.
What must be in place before a Pratyangira recitation?
The prescription of protection must certainly be kept in place beforehand. Because you will perform the Pratyangira, and if the Abhichar's state is reversed and the enemy is knowledgeable and reverses it back, then consider it: it will return to you with threefold the effect.
Those who force the copper practice lose nothing themselves; the loss falls on the one who follows them.
He says that those who force this, or who give a great many scriptural arguments for it, lose nothing themselves. Plainly, nothing of theirs will go; yours will go. Make no mistake, avoid this. To those who say they have been doing it since childhood and nothing happened, he says: do it, brother, it was my job to tell you.
Patra and apatra must be weighed before a vidhan is given out; the same thing cannot be handed to everyone.
To those who say he frightens them by stating all these vidhans, and that God is pleased by bhav and not in this manner, he answers that they should also know that one cannot work arbitrarily and give everyone the same adhikar. What is common can be done commonly by anyone. But if you wish to do an arbitrary thing, then at the very least give out any vidhi vidhan after considering who is patra and who is apatra.
Why do prayogas done for others work while one's own do not?
He answers the common complaint — that when it is done for another it happens at once, but for oneself it does not — by saying this is exactly the reason. Before doing it for another, before interfering in his prarabdha, at least see whether he is right or wrong, in what state he is, what has happened with him. Having learnt all eight patals does not mean you do everything instantly, anywhere. Learning the whole mala mantra does not mean you have got the entire vidhi vidhan and are a good sadhak. Avoid doing a prayoga at once; first observe the state of the person before you.
Why should a prayoga never be done directly on a person?
He says the person may be in the wrong; his own deeds may be the reason he is receiving such a punishment. Do not do a prayoga directly — he always forbids it. Those who have their own ways will do as they do, and there is no dispute about that. But if you are walking by his way and his vidhi vidhan, then he will always forbid this, because he does not wish you harm: you have laboured, sitting for five or six hours at a stretch at night and in the morning, year after year, and spent money and time — and when that begins to go fruitless, he will feel worse than you.
Why must a prayoga be done through the ishta in a temple rather than on the body?
When the other person is in a right state, do it; when he is not, have him make a plea for forgiveness. Then do the prayoga through the ishta, in a temple and the like — do not do a prayoga upon the body. What happens with a prayoga on the body is that the other person's prarabdha shifts straight onto you and its motion begins in you. When you do the prayoga vidhan in a temple, it happens through Mahadev; there we take the sankalpa saying: Prabhu, your will. If you wish it — that is all. May this task be accomplished; for that purpose we are doing here the japa of the siddhi we had made. He says they do not use the word prayoga there.
Why should the rules of sadhana be followed slowly?
Those who do not follow these rules and say they do it their way and this happens and that happens — you do not go and check whether it is really happening or not. Those who do not go by the rules have to suffer great grief and hardship in the course of time. He forces the rules so that whatever happens is permanent, even if slow — a cure such that we do not again get caught in the same sin. Those who get results instantly, he says, can change their path instantly: they will say they have become pure vegetarian because they had a task to accomplish, and the day after tomorrow, once it is done, they will become non-vegetarian again. But whoever had to observe vegetarianism for five years, and whose task was accomplished more than fully after five years, will think before becoming non-vegetarian again.
No town or village is without a shamshaan near it, and the shamshaan has a rule of its own that its vidhi vidhan must follow
There is no town or village anywhere near which there is not a shamshaan, he says — the matter of the shamshaan is always there. But the shamshaan has a special rule of its own, and its palan and vidhi vidhan should be done in accordance with that rule, because if there is any tampering and you do not know the vidhi vidhan, there will be difficulty.
How is Mahabhairav worshipped in the shamshaan, and who may do it?
The chief form of Mahabhairav, he says, is the ugra form, and it is worshipped chiefly in the shamshaan by the vamachara vidhi vidhan, in which mans bali and so on take place completely. This is a written matter too, he says, but it is for sadhaks — the initiated, and those who know the vidhi vidhan. Those who do not have that knowledge should at least take the shelter of that form in a Shiva temple and protect themselves and their kula and vansh.
Should a listener read the 53rd adhyaya himself?
You may read the 53rd adhyaya in the Shri Kalika Purana, he says, but there is a great deal in it and he will not tell you to read that much, because if you read it you may well become disturbed. Puranas, he says, should somewhere be read, heard and understood only under the guidance of some guru; otherwise people become disturbed, and then the matter becomes something else — you will not understand, and there will be difficulty.
Why should ugra pujan not be done at home in certain households?
As he often says, if the household deities include some brahma who is worshipped, or some deity of the bhoot-pret yoni who has come to be worshipped and whom you worship in a deva form, then the pujan of Baglamukhi Mai, the pujan of Sarveshwar, the ugra pujan of Batuk Bhairav ji, the pujan of Mahabhairav ji and the japa of Hanuman ji's Badvanal will all cause them distress. So do not do that thing at home, if that is the case — there is a method by which they are not distressed, but at least go to a Shiva temple and do it. Keep it to five malas, he says, and it will be of great use.
A mail from Vindhyachal offered to join the shamshaan havan and asked what to bring, thinking of 108 eggs
A remarkable mail came, he says: that since you people will be having Tara Mai's havan performed in the shamshaan, and since I am in Vindhyachal, I will come along and sit in the shamshaan havan too; tell me what to bring, and I am thinking of bringing 108 eggs and offering an egg ahuti. Now consider, he says, a person who is not initiated. One is not to become over-motivated like this — that because the Shmashan Bhairav has been discussed, now the ahuti will be right on a shamshaan pyre. No, no, no, no.
What is wrong with channels that publish kula parampara material openly?
It is not necessary that a guru will show you everything at once, he says; one who shows you a great deal at once is trying to impress you. There are many channels on YouTube putting out publicly, in great detail, the hidden things that should stay within a kula parampara. And the public then does what it has no adhikara to do; doing it, it runs into difficulty, and then it abuses — you told us this would happen and this is what has happened to us. He does not know, he says, that there is a hair's breadth of difference between the bhutani mudra and the mahayoni mudra, and where the mistake occurs the story changes: in Bhagavati's place, a bhutani — there will be a scandal.
Can the sattvik khappar be offered to Batuk Bhairav as well?
The sattvik khappar may be offered for Batuk Bhairav, the speaker answers, but Bhagavati's khappar will be present alongside it. And do not advance so far right now without being told and without knowing, he warns, because a dudhiya khappar is also required. If you begin giving khappar on your own, difficulty will start. Do only as much as he has stated in that sadhana. If you are doing the Kalika Yogini sadhana, then give the khappar to her; with Bhairav ji many things become different.
Should a chameli oil lamp be kept burning through a whole sadhana?
No, the speaker says: the chameli lamp should not burn through the entire sadhana kaal. And those who are newly lighting a chameli oil lamp should not be frightened — know that when it is lit in chameli oil the lamp burns down very quickly and the whole lamp catches fire. So nothing should be nearby, or it will catch fire at once; it flares up completely.
Swarnakarshan Bhairav is not being taught now because people will not accept its rules and abandon Batuk Bhairav for it.
He cannot speak on Swarnakarshan Bhairav at present, he says. There is a rule for performing Swarnakarshan Bhairav; people nowadays are not accepting it. They leave Batuk Bhairav aside and run after Swarnakarshan. It can be done, he allows, but then a great many things have to be looked at.
Should the Krodh Bhairav sadhana of 8000 japa be taken up on one's own?
A listener says a tantra grantha gives a Krodh Bhairav sadhana in which only 8000 japa is done, that very fine results are coming, and that a friend of his has taken it up. The speaker replies that those getting very good results should be checked — whether it is only Krodh Bhairav's, or whether they are not disclosing the end of it. According to him, Krodh Bhairav's sadhana should not be done in this manner: it should be done only after knowing the entire vidhi vidhan and being initiated.
Must a cigarette be kept with Bhairav pujan as is seen in some temples?
It does not have to be kept at home, the speaker answers. All that happens in temples — do it only where it is done. Where it is not done, do not start it anew.
Is it necessary to give up onion and garlic?
If you ask him, the speaker says, giving them up is absolutely necessary, especially for sadhaks. To those who ask whether brahmacharya must be observed, he answers that onion and garlic raise the quantity of heat in the body so greatly — especially within men — that at a certain point you will not be able to do sadhana at all. If there is some physical trouble, some deficiency in the body, and the vaidya or doctor has told you to take onion and garlic, then you may take them exactly as medicine. If there is no need, then do not take them; if you are physically well, there is no need.
Should a householder read into shamshanik and Aghor practice?
A householder should not read into these things at all, the speaker tells the questioner. And especially the youth: if you wish to go into shamshanik sadhana, into Aghor, in tantra sadhana, then do not go by way of YouTube and Facebook. If you wish to perform the most ugra sadhana, then absolutely do — sadhana exists to be done: make up your mind that you are not to go into grihastha, that you have to do sadhana too, that you have to do tamasik sadhana in the tantra marga, sadhana in the veer bhaav, and that you have to advance on that path. Advance by all means — but having decided, going with someone, under the guidance of some qualified guru, face to face. All sadhana does not happen from YouTube and Facebook.
What does nyasa mean, and why is it dangerous for a defiled character?
Nyasa means causing those shaktis of Bhairav to dwell in your own body, the speaker explains. And when the deva shaktis have taken up residence in your body, and vikara is arising in your mind, and your eating, your living and your character are being defiled by that vikara, and you touch someone in that bhaav — then your difficulty will increase and you will not obtain success. Then you will weep that you did so much.
Who may recite Bhagavati Kali's Jagan Mangal Kavach and who should not
The speaker says Bhagavati Kali's Kavach makes a person able to do what seems impossible, but it gives its effect properly only to a sevak or sadhak of Kali. Because it combines every bija mantra of Kali and generates enormous energy — and life changes very fast after it, which one must be able to absorb, handle and use — a complete beginner with no sadhana, no japa tapobal, no guru or diksha and no prior anushthan should not recite it directly or heavily; such a person may recite it once a week, on Saturday, until unshakeable faith in Jagdamba forms or diksha is received. Two kinds of people may take it up fully: anyone crushed by enemies' Abhichara, conspiracies, a near-death situation at home or false court cases, who may do its anushthan even without Diksha with no dosha; and a daily sevak of Mahakali who does her panchopachar, dashopachar or shodashopachar puja and bija japa every day, for whom being initiated or not does not matter. Not every kavach is for everyone, he insists; do not start it just because it read well on the internet.
Dress, direction and the vigrah before you in the Kali kavach anushthan
When taking up the anushthan against enemies and Abhichara in Kali's own form, the speaker says everyone — man or woman, new or old — should wear red clothing and sit on a red asan, since the colour of clothing matters greatly. On direction, he warns against copying the idea that "it is Kali, so face south", which he says will create a very grave situation: householders and ordinary sadhaks without a proper guide, or who do not yet know sankalp properly, must not face south. He settles on east or north, allowing west only if neither is available. It is excellent to have Bhagavati's vigrah before you; if you keep no photo or vigrah of Kali, the completed path is dedicated with water into the left hand of whichever form of Jagdamba is installed there.
Precaution: the vigrah is not moved during the Kali kavach anushthan until the havan
The speaker says that if you want to dress the shri vigrah for the anushthan, do so on the first day only — that is the day you may do its abhishek, snan and sthapana. From the next day, until the concluding havan is done, the vigrah is not to be moved at all.
What are the two possible outcomes of doing such a prayoga?
After performing the prayoga there are two results. Either, within the week or eleven days or however many days the vidhi runs, it truly delivers its full effect, your work is done and you are astonished at how the mantra worked. Here, the speaker says, you have indeed been astonished and that is a very good thing — but a second chapter of your life begins at this point, in which only destruction is written for the future.
It is a self-declared army man with an AK-47 — no selection, no training, no field experience
It means we were neither selected into the army nor prepared for it, gave no exam, received no training, had no declaration and have no field experience — a gun simply came into our hand, we fired, the bullet hit the terrorist and he died. Now we have an AK-47 in hand and we think that whenever we fire, whatever terrorist comes in front will die. You do not know that you have become an unprofessional, untrained, self-declared army man.
Picking up the gun with no licence and refusing instruction is self-slaughter
The difficulty, he says, is simple: we want to fire the AK-47 straight away, but if someone tells you to hold the gun this way and not that way or the recoil will break your hand and foot, that the bullet is loaded like this, that you should practise a little, take training, follow the vidhi vidhan and get selected — the answer is abuse: there is no bigger fool than you, you are a first-class dhongi, pakhandi, idiot. Abuse him and pick up the gun. To pick up a gun with no licence and no training, the speaker says, is the same as self-slaughter, the same as suicide.
What preconditions apply before a siddha-composed mantra may be taken up?
Say to somebody that these mantras should not be done, the speaker recounts, and the reply is a quarrel. His position is that there are many things to be done first: at the least do the aarambhik sadhanas, do the sadhana of the Navnath, do the sadhana of Guru Gorakhnath ji, and if you must do it then do it outside the house — and if there is very great difficulty, do it in a Shiva temple, not shut up inside the home. The objection thrown back is: were these mantras not composed by the siddhas? He answers that yes, the siddhas composed them — does that mean we will do them here inside the house?
What is his position on women doing Gayatri japa?
The speaker states his position: when a woman's menopause has occurred, then even if she does Gayatri after that there is no difficulty. This, he says, is what he has heard from vidvans who are knowers of the Veda. Now someone who is doing Gayatri from the age of twenty-five or thirty stands firm on the point that it is written nowhere and forbidden nowhere — and you will find thousands of such videos.
Why are sadhaks told to stay away from social media?
This, the speaker says, is why it is said that the mind should be kept gathered and steady in one place at the time of pujan-paath, and it is one reason why sadhaks are told that as far as possible, by today's reckoning, they should stay away from social media. Because if you go on social media, some argument or counter-argument arises just like that, you become involved somewhere, and then your entire energy is centred somewhere else.
What should a sadhak do at his workplace during Navratri?
For this reason, the speaker says, if you are going to do sadhana in Navratri especially, then if possible take leave from wherever you work; if not, at least speak as little as possible; and if anybody says anything, do not answer at all — remain inactive. And do not let that thing settle in the mind either. If it settles in the mind then the sankalp will not be completed at all: the entire energy will be engaged in his destruction, whatever pujan-paath you may be doing at the time of Navratri, and you too will have to bear the consequence of it.
Who may recite the Hriday?
The speaker answers that it is proper to recite the Hriday and the like only if one is dikshit. For an adikshit person to recite the Hriday means, he says, a very great intensity.
Where a momentary sense of offence arises in the mind, the dosha has already attached
But the reality is just this, the speaker says, that a dosha attaches. Where a momentary sense of offence arises in the mind, there the dosha has attached. In the same way, this form — this particular form — is simply not for all people; the very one which the maharaj has propagated throughout the whole world. What will come of anyone here speaking, he asks; we are nothing at all, and the big people will not speak.
Can the Siddha Kunjika be done without diksha?
The Siddha Kunjika without diksha, not more than once, the speaker says: japa should not be done. Paath can be done. For paath he has never forbidden it — to say so is wrong. He has forbidden japa, because when you increase the avritti by doing japa, the shaktis will come and will not find a place, and then there will be difficulty.
How much Jayanti Mangala japa may be done?
Absolutely do the Jayanti Mangala, the speaker says: eleven malas for forty-one days you can absolutely do. There is no dosha. Even if you do 108 malas instead of eleven, in the Jayanti Mangala there is no trouble at all.
Why will even a simple Kamakhya japa turn ugra?
Because with ta, ra and the long ee you have her mool mantra: if you do japa of that alone, so much energy will build that it cannot be described. And here you will at the least be doing the panchakshari or ashtakshari mantra of Kamakhya — it will not be less than that, and it will be with this very beej. However simply you go about it, it will be ugra.
Should one attempt to perfect a Brahm?
He tells the questioner not to fall into the business of perfecting a Brahm. He has seen a great many people who ruined their lives in the attempt. If the desire is so strong, then find some person who is a sevak of the particular Brahm you wish to perfect, stay in his company, learn the vidhi-vidhan, and only then attempt it. And be aware: there is no forgiveness there for a mistake.
What is the danger in perfecting a Brahm independently?
It is the most ugra shakti of the upadeva category: make a mistake and it will take no time at all to blow you away. And if it is perfected, it is capable even of stopping the increase of one's lineage. If it is of the deva category it may also give support and good may come, but the chance of that is very small, because you wish to perfect it independently. To perfect a Brahm independently, he says, means to stop the growth of your own lineage.
What benefit is there in Brahm siddhi at all?
As for benefit, he says there is nothing at all, and the loss is great. What benefit could there be but degradation — merely so that one may come to know some particular thing, may gain that much capacity? That capacity is nothing but four days of moonlight. Wherever you grow even a little weak, or make even one or two mistakes, your story is finished that very day.
Is the time of Holika dahan right for Dhumavati tantra?
Asked whether the time of Holika dahan would be right for Dhumavati tantra, he says that such a thing simply cannot be said.
The mistake does not stop with the one who makes it: ten other lives are ruined on his account and his own children begin to suffer it
He says: you will endure it — on your account ten people's lives will be ruined; nothing will happen to you, your children will begin to suffer it. You are making a mistake.
Encouraging such talk destroys others too, because a second or third person watching starts doing the same, and affliction comes into the family
He says that people who talk in this way are destroying others: there will be affliction in your family, and when you encourage this kind of thing, some second or third person watching you will start doing it, and that is wrong. This mistake will begin to happen, and who knows what his condition will be — what the devi-devatas of his house will be like, what will become of the poor man. You told him to go ahead and do it daily, and he goes on doing it.
When during the Holika dahan may one do one's own path?
Whenever the Holika dahan is happening there, you may do it the whole night: you may do it before the Holika dahan, you may do it after, and you may do it while the dahan is going on. But it is not to be done seated in front of it. The vidhi that is done seated in front of it should ordinarily never be done by a householder at all, unless it is a very great emergency; those who wish to perform siddhis are a separate matter, in which the Veer Vetal siddhi and more besides come in.
Can the shaktis of Gujarat such as Madanan and Midli Mai be worshipped sattvically?
Asked whether Madanan and Midli Mai, worshipped in Gujarat, are one shakti, and whether their sadhana can be done sattvically, he says that their sadhana is not fully possible with sattvikta. Obtaining kripa is possible up to a limit. And shaktis of this kind should be worshipped only if they are already worshipped in your house; otherwise, if there is an ordinary pujan somewhere as a local form, you may do it there.
What must be considered before installing a tantra shakti at home?
Before worshipping such a shakti in the house, he says, think a thousand times: you are worshipping her — will your own children go on worshipping her afterwards or not? These are shaktis of tantra.
When should a kavach not be worn?
There is one condition in this, he says: if the abhichaar is very old and beyond your capacity, then do not wear a kavach. Because without having the body emptied, if you put on a kavach and you do not know whether the body has been emptied or not, then if it is an ugra kavach it will bind that thing right there, and the trouble will increase.
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