Amavasya
Every question on the site tagged Amavasya, each answered from a timestamped source rather than a summary written from memory.
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Computed for New Delhi. Sunrise decides which tithi a day belongs to, so these can differ elsewhere.
The new moon day, associated with ancestor worship and certain Tantric practices.
137 notes from our sourcesNotes from our sources
Coconut deepdaan on every Purnima and parva kaal
Asked whether the coconut Deepdaan taught for Deepavali may be done on every special parva, the speaker says yes — he has said so. The 108-wick deepdaan in a coconut is overall in its effect: negative energy is destroyed, dhan is obtained, and both the Pitr and the devatas are satisfied. So do it every Purnima and on every parva kaal as it comes — Saraswati Puja and Magh Purnima had just gone; certainly on Mahashivratri as Shiv Navratri comes; then Falgun Amavasya; then Holika night. To "this is Holi, you're telling us a Diwali thing" he says do both, the fruit will be the better. He also mentions sadhikas who do a full Bhairav deepdaan every Krishna Paksha Ashtami — do it fully if you have the means, otherwise a little.
Sign of divine grace: an animal's cry warns you before you step over an utara
The speaker says the second sign appears when you pass a place where negative energy or someone's Utara has been set down — at a crossroads on Amavasya, purnima, Kali Amavasya or chaudas night, or anywhere an utara taken off a head has been left with a lamp, or Putla tantra has been done; such ground is bad. If a shakti's grace is on you and you are about to step on or drive over it without noticing, a very loud animal or bird cry comes just then — a kite screaming, a dog suddenly howling — or a cat cuts across the road. He says it is only a signal from the shakti, lasting a fraction of a second, to pull your attention to what lies ahead so you do not cross it, and so you are saved from the tantra.
Daily japa of the Bhairav mantra from Krishna Paksha Ashtami to Amavasya
The speaker says the japa runs from Krishna Paksha Ashtami to Amavasya tithi — only that many days. Each day do five to twenty-one malas, minimum five, maximum twenty-one, as time and capacity allow — five, seven, nine, eleven or twenty-one — and try to keep the first day's count every day until Amavasya. The sankalp is taken with water, flower and akshat in hand, stating one's name and gotra, for obtaining the grace of the Bhairav Mandal; after the opening rites, Bhairav's panchopachar pujan — dhoop, deep, gandh, bhog — bathing him with water over a flower placed before him, or mentally; bhog must include dahi bada and boondi laddu. Then guru and Ganpati pujan, and japa on the consecrated mala of the mantra shown on screen. The time may move earlier or later with duty, office or business — morning one day and night the next is allowed, it must simply get done — though the same time daily is best. The sadhana can be done at home without any worry.
Amavasya havan closing a Bhairav sadhana: count, altar, inverted triangle and pushtikarak samagri
The speaker says that on Amavasya one does the usual daily japa and then havan of the same number of malas — five malas of ahuti if five malas were the daily japa. Havan is done either in a kund or on a vedi: put sand or bricks below and make a full square mandal of sand on top. For Bhairav's havan the wood is laid as an inverted triangle, its base away from the sitter, whereas for Bhagavati the triangle is upright with its base toward oneself; three sticks so, then two or three more on top. Agni sthapan and the opening mantras are on the channel. The samagri is pushtikarak: in the usual proportion — one kilo til, half a kilo jau, 250 g rice — with at least 125 g honey, 250 g panchmeva (cashew, raisin and the like, cut), and ghee mixed through. All ahutis, including the opening guru-Ganpati ahutis and those of the Bhairav mantra, are given from this mixture; women sadhikas give every ahuti from it and need not offer ghee anywhere. Then purnahuti.
When a worshipped deity's fruit has stalled: a bigger anushthan, or purnima–amavasya havan by problem
The speaker says that when the deities established at home seem not to give fruit in proportion to one's effort, one should get a big Anushthana of theirs done, or first have everything examined by jyotish and tantra and then hold an anushthan at home relating to Mahadev and Bhagwati. In a Mandala puja — a Navagraha mandala, a Sarvatobhadra mandala, many kinds of mandalas — every devi-devata whose grace was stuck anywhere is worshipped in many ways and satisfied; one chandi-yajna satisfies countless devatas and upadevatas, after which full fruit begins. If one cannot afford so large a rite, then on both Poornima and Amavasya give Ahuti with the mantras of one's own established deity according to the problem. With Batuk Bhairava installed: for trouble in begetting a son, Havan with kheer or ghee; for money problems, havan with mustard oil and bel leaves using his Aapad-uddharan mantra; if someone has used tantra against you, havan with black pepper using his 108-name list. Havan, he says, is a great medium — it satisfies and strengthens the deity and cuts any vachan or tantra prayog — but it must be continued long, every purnima, amavasya, ashtami and such days.
Avaran puja and amavasya temple visits make the deity reveal the real cause of hardship
The speaker says that if one has worshipped Bhagwati Durga or Bhagwati Kali for ten years and "this is not happening, that is not happening", no matter: learn the Aavaran Puja of her Yantra, satisfy every devi-devata, all their Ganas and all the Bhairavs, do their havan, do their mantra japa, and especially on Amavasya go to her temple and offer there. She will herself show you: perhaps some planetary influence is at work, and whatever falls under whose jurisdiction will be shown through your Ishta Devata. Some medium will form — the right person will meet you and say, for instance, that a mahadasha of the great planet Shani is running, so do japa of Shani Dev's mantras for so many days. Done: that planet's jurisdiction is fulfilled, you are out of all this, and you need not do very much at all.
Minimum remedy for a ten-headed, twenty-armed Devi photo at home
The speaker says that even if only a photo is kept at home of the Devi with ten faces, twenty hands and twenty feet — the form of the dhyan mantra of the first charitra of the Durga Saptashati — then, if nothing else, at least on the Amavasya tithi she must be put on a garland of 11 lemons and given seva-puja and Aarti. This is so that her special grace comes to you and her fierceness becomes the cause of your enemies' undoing, not yours.
When Milan is most often sent: Navratri, Diwali, Amavasya and Purnima
The speaker says that if you ask your elders, or anyone who has suffered it, you will hear that when Milan is sent repeatedly on a household in this region, it comes especially around Navratri, around Diwali, and at Amavasya and Poornima: some familiar voice invokes a member from outside the house by name — "arre, suno" — calling him by his own name. That, he says, is the first stage.
First stage: siddhi of the Mahabhairav mantra, eleven days of eleven malas in a Shiva temple
The speaker says the Batuk Bhairava stotra (a PDF is linked) is to be given Samput with the Mahabhairav mantra (linked in the description), and that mantra must be made siddha first — so there are two anushthans, one for the mantra and one for the stotra. The mantra stage runs at least 11 days in a Shiva temple with the same daily vidhan: starting from Krishna Paksha Ashtami or Amavasya, sit on the asana, do the Guru-Ganesha smaran and one's usual path, then 11 malas of the Mahabhairav mantra (later he allows 5) and dedicate the japa onto Shiva, every day for 11 days.
Keeping the siddha Mahabhairav stotra for future protection: maintenance paath on Amavasya or Krishna Ashtami
The speaker says ordinary people who are not under attack may make this stotra siddha — by the same siddhi vidhi — and keep it for their future safety, using it whenever the need arises. After siddhi, one or two paths at home on every Amavasya or Krishna Paksha Ashtami suffice. Daily path is done only when you come to know or feel that a tantra-abhichaar situation has formed.
Being called in sleep and waking thirsty around Amavasya: a sign of unsatisfied ancestors
The speaker describes a second symptom of Pitru Dosha tied to sleep. Around Amavasya, as soon as the person begins to fall asleep he keeps feeling that someone is calling him, and the moment his sleep breaks he feels thirsty again and again. He says this happens only from two to four days before Amavasya to two to four days after it; once the Pratipada or dwitiya of the bright fortnight has come, the trouble stops. This, he says, means the ancestors are unsatisfied and in pain and are using this means to say so.
Many different troubles striking together around Amavasya: the sign of the strongest Pitra Dosha
The speaker asks those with these problems to mark one main point: around Amavasya different kinds of troubles all come at the same time. The vehicle breaks down, health fails, there is a quarrel or a fight; if there is a loan, the whole month went fine but at that moment the EMI collector starts harassing; someone cheats you, a fight breaks out with a competitor, a falling-out with a friend. If mental tension around Amavasya is very heavy in this way, he says, it is the sign that the effect of Pitru Dosha on the person is at its strongest.
Why do sadhaks gather at Tarapith on Bhadrapada Amavasya?
The speaker says that all the sadhaks, regional tantriks and followers of these vidyas across West Bengal, Assam, Nagaland and the adjoining areas of Bangladesh come without fail to Tarapith on the Amavasya tithi of Bhadrapada Maas. They come to do sadhana in the Mahashmashan, to awaken their vidyas there, to sit and perform anushthan and Purashcharana, and to have darshan of Bhagavati Mahavidya Tara. He notes that this day is not Tara Jayanti, yet it carries great weight in Tantrokta sadhana.
Yantra of Durga's 108 names worn on the right arm: the tithi and nakshatra for making it
The speaker says a further vidhan of the stotra describes a Yantra of the 108 names that is made and worn, for which a specific tithi and nakshatra are given: when Amavasya falls on a Tuesday and the Moon that day is in Shatabhisha Nakshatra, the yantra is constructed then and worn on the right arm, and the wearer obtains every kind of wealth — worn while the path is done, or made siddh and then worn. According to the tantra granths this yantra is of three kinds, he says, but the vidhan is somewhat complex with many constructions to draw, so he withholds it for a later detailed discussion.
Dooj or amavasya milk offering to Shiva against abhichar: the procedure
The speaker gives a small but very strong remedy for a house or person under heavy Abhichara, done on Amavasya or on Dooj of either paksha, whatever the weekday, in Pradosha within half an hour after sunset. Take milk of a single-colour desi cow, one and a quarter litres if it is for many people or one paav if for oneself alone, fill it into a clay Kulhad, place it at your pujan sthan and pray to Mahadeva to protect the house and to remove and bind any negative shakti or abhichar that has entered. Then, at once and barefoot, go to a nearby temple, pour the milk over the Shivling, leave the kulhad there upside down, do pranam and return. Nothing else: nothing mixed into the milk, no dhoop or deep, only the milk. He says this is a starting point for people who do no puja beyond an ordinary dhoop-deep; a second, stronger remedy that needs pujan and some spending on materials he withholds for a separate video.
One-day remedy for inadvertent ancestral impurity: Gita path and Tulsi abhisheka
The speaker says remedies differ by dosha, but gives one general one. A boy of the house fills a copper lota with pure water, adds a little Gomutra and Gangajal, and recites the 11th chapter of the Srimad Bhagavad Gita 11 times holding the lota in both hands — on any Sunday (either paksha) or on an Amavasya, all in one day, finishing between 10 am and 12:30 pm (the path may begin at 7–8 am), without blowing on or making the water jutha. The charged water is then poured over a Tulsi plant placed facing the sun, with a prayer to Surya Narayana and Tulsi that the Pitrs be freed of whatever impurity they got knowingly or unknowingly, and a request to all pitrs to be present in the plant in their portions and receive their share. He says the root, stem and top of Tulsi house different classes of pitrs — Oot, pitr and Jujhar — and by the grace of Surya Narayana, Narayana and Tulsi the pitrs become fully pure. It is a one-day prayoga; it works for impurity incurred unknowingly, and is not as effective if the fault was deliberate.
What are the rules for daily versus special Amavasya/Purnima Naivedya offerings to the Kuladevi?
Daily food offerings should be simple and standard, while special items designated for Amavasya and Purnima must remain distinct and reserved specifically for those dates rather than offered daily.
What astrological configuration defines the Kumbh at Prayag?
Jupiter in Aries during Magh, with Sun and Moon in Capricorn and the conjunction of Amavasya — and the speaker notes that all of this is forming in the year under discussion.
What options exist for a practitioner who cannot manage the full forty-five-day Kumbh period?
Take whatever is available — the last fifteen days, eleven, nine, seven or three. Failing that, the Gupt Navratri of Magh or the Navratri of Shiva. The one-day options include Mauni Amavasya and the Parvati Gita anushthana.
Duration of the Bel-tree tarpan: 40 days daily, then twice a month
The speaker says this Tarpana must be done every day for at least 40 continuous days; then benefit is certain. Benefit begins to show from the seventh day, but one must not stop; she is to be calmed completely. After the 40 days, if one wishes, tarpan on only two days, every Krishna Paksha Ashtami and Amavasya, keeps the peace maintained.
Which parvas fall within these forty-five days?
And in this interval, he says, if you go to the Prayag kshetra, or bathe anywhere in Ganga ji, or by the niyam of the Magh kshetra bathe in any river or lake, go to a tirtha kshetra, do a havan and so on — because much is going to fall in between. There is Shakambhari Purnima; after that Mauni Amavasya; then the Gupt Navratri of Magh; after that Maghi Purnima, on which day is the jayanti of Lalita Amba, the jayanti of Maa Bhagavati Maha Tripura Sundari; on this side the jayanti of Bhagavati Shakambhari is falling; and after that the Navratri of Shiva ji begins again, and Mahashivratri will fall.
Shakambhari runs from the Saptami night, and the Magh Gupt Navratri from Mauni Amavasya
It depends on the kula parampara, he says: if we say it is not running now and you come to know that by the Kamagiri Peeth it is running now, and you say we are speaking wrongly — no, that too is correct. But for those like you whose kuldevi is Bhagavati Shakambhari, and where the chief pujan of Bhagavati Shakambhari will take place, take it that from the Ashtami tithi, from the night of the Saptami, their Navratri will begin — the Gupt Navratri. So that is the Shakambhari Navratri. And the Magh Gupt Navratri, the Vasantik Navratri, the Magh Gupt Navratri will be the chief Navratri dedicated to Bhagavati Sharada; it will begin from Mauni Amavasya.
What should be done for the pitrs since Diwali falls on Amavasya?
Since it is the parva of Amavasya, on that day one should at the least perform panchbali for the sake of the pitrs, according to capacity, and whatever naivedya there is should be fed to animals and birds, and something should be given in daan.
Should a woman worry about being unable to do the puja on Chaturdashi or Amavasya?
If you are in such a state on Chaturdashi especially, or in such a state on the Amavasya of Diwali, then do not keep this doubt in the mind and do not worry that you are unable to do puja; there is no difficulty. Someone or other in the house will do the pujan of all the devi-devatas. You have to do nothing: wear your red cloth and the rest, sit on your asan, and comfortably do 108 of the Kamakhya Kavach — and take it into your life.
The Amavasya being nishith-vyapini and the Chaturdashi taken by udaya, both parvas fall well — so the Hanuman vrat and Janmotsav pujan are kept on the Monday.
For proof of this you may look at the divine kshetras where Hanuman ji's pujan is going to happen and where the Janmotsav is going to be celebrated, the speaker says; according to him too, wherever he has looked, this is what is being done. Because the Amavasya is nishith-vyapini and the Chaturdashi is being taken according to udaya, both parvas are becoming very beneficial for you. So those whose kuldevata is Hanuman ji, or who are going to celebrate his Janmotsav, or whose ishta aradhya he is, or who keep a vrat for him, or who are going to do the Chaturdashi pujan — all of them will keep the vrat on the Monday and do their special pujan on that same day.
How is the apamarg prokshan for ailments performed and when?
Whoever has an adhi or vyadhi in the body is to be sprinkled with the apamarg, and it is to be thrown away early in the morning. Asked when this is to be done this time, the speaker says it will be on the Tuesday morning, because the morning Amavasya falls on the Tuesday.
Which days call for special worship of Bhairav, and what is offered?
On Sunday, on Tuesday, on Ashtami, on Amavasya, on Chaturdashi and such days, if you wish to do his special puja, offer a bhog of boondi ke laddu separately in the naivedya, do his shringar, and you may give a bali of a lemon and the like.
On which day should the anushthan begin, and for how many days?
When you are going to do the anushthan, you may begin especially from any Krishna Paksha Ashtami; from Batuk Bhairav Jayanti; from Chaturdashi or Amavasya. Or if you have a great emergency, you may begin his sadhana from a Sunday or Tuesday, or from a Saturday. At the very least an 11-day sadhana should be done, or if possible one mandal, that is a sadhana of 41 days.
Depression that recurs around Amavasya, Purnima or grahan: check the calendar, then the kundali
The first thing to check in this state, the speaker says, is the calendar: is it Poornima, or is Purnima near or just past; is it Amavasya, or has one just gone by; is a Grahan due, a Surya grahan or especially a Chandra grahan. If the state keeps coming around this kaal, with much weeping, feeling entirely alone and wanting to stay alone, then show your janma kundali to a good astrologer. He says you will generally be told that Chandra is afflicted in the chart.
How an afflicted Chandra brings depression and indecision at Amavasya, Purnima and grahan
The speaker says that whenever Chandra is afflicted, whether in gochar or in the lagna kundali, the person's state will swing up and down at every Amavasya, Purnima and grahan kaal and depression will come. In that state one becomes altogether weak at deciding: put two decisions before such a person and they cannot take one, because the mind is badly shaken. The reason, he explains, is that the same force in Chandra that brings the tide into the sea around Poornima and Amavasya sends the same surging swells inside a person during that kaal; and if Chandra is afflicted, it then begins to give depression.
No new mantra needed: recite more of whatever you already recite, especially at Amavasya, Purnima and grahan
The speaker prescribes no new mantra. Whatever mantra you have already been reciting in quantity before today, whether a Chalisa path or some Stuti, Stotra and the like, do more path and japa of that same thing while in this state, and especially at Amavasya, Poornima and Grahan kaal.
Monthly Purnima and Amavasya observance: why it is prescribed and the temple rule
The speaker says one may or may not do a big anushthan at other times, but on the monthly Purnima and Amavasya a special Anushthana and path should be done. The reason he gives is that most people's charts carry Grahan Dosha and Pitru Dosha, and when they do, trouble will surely come at exactly that time; so do more japa and path then, and if a tirtha kshetra or an old temple is nearby, go there that day, register your presence and take refuge. He asks the listener to make it a rule to go to the temple of Bhagavati Kali, or of whoever their Ishta Devata is, on every Amavasya and Purnima, from which they will receive considerable strength.
On which tithi should the Batuk Bhairav Hriday anushthan be begun?
The speaker says one should begin from the Krishna Paksha Ashtami tithi of any month, or from any auspicious tithi that falls on which we begin a sadhana — whether it be the time of Navratri, the time of Shivratri, the Ashtami of Krishna Paksha, or any other parva kaal. With the mala kept earlier for the mantra japa, one should do at least one mala of the Bhairav mantra done before.
The paath runs from Krishna Paksha Ashtami to Amavasya, with at least 108 havan ahutis of the Mahabhairav mantra on the last day.
The speaker says the paath should be done from the Ashtami tithi — from the Ashtami tithi of Krishna Paksha — up to the Amavasya tithi. Do it up to Chaturdashi; on the Amavasya tithi, after doing the paath, either do only the havan that day, or if you wish do the paath and then the havan as well. For the havan the mool mantra remains the same Mahabhairav mantra, and at least 108 ahutis are to be given with it.
Each day's paath is surrendered onto the established Rudraksha, yantra, vigraha or shivling, and the havan falls on Amavasya.
The speaker says you will go and surrender it upon the tantrokta Rudraksha, or upon whichever yantra of Bhairav ji or his Shri Vigraha, or the shivling of Bhagavan Sadashiv, that you have established. This you do from the first day up to the Chaturdashi tithi or up to the Amavasya tithi, as you decide for yourself; and after that, on the last day — on the Amavasya tithi itself — you have to do the havan.
What does the Ashtottara Shatanama phalashruti say about a Tuesday Amavasya in Shatabhisha nakshatra?
That on an Amavasya falling on a Tuesday and joined with Shatabhisha nakshatra, if we make the yantra of this whole paath, do the paath, and then wear it, a particular kind of sampada is obtained from it. The confusion people have, he says, is over which yantra is meant.
Why this year's Tuesday Amavasya is not the right day to make the Ashtottara yantra
The speaker says that this time too the Amavasya is falling on a Tuesday, but the Moon is not in Shatabhisha nakshatra this time. The yantra is to be made when it falls in Shatabhisha nakshatra, on a Tuesday, on the Amavasya tithi.
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.
Remove such a situation first by the Kshetrapal pujan told for the home.
Answering Akash Vishwakarma ji, the speaker says that if such a situation is forming, then first of all do the Kshetrapal pujan by the vidhi told for the home and remove it; and on the day of Amavasya and Purnima do a sukshma havan — a small havan by the vidhi on the channel, with the Jayanti Mangala Kali mantra, with ghee and guggul.
When should Savan be started in regions that count from Amavasya?
Asked by a listener in Gujarat, where Shravan is counted from Amavasya, when they should start, the speaker says yes, this is an issue — you people count differently by Purnimant and Amavasyant. Start from whenever you people hold it to be.
Who does the kind of bandhan that requires ongoing bhog?
He says it is especially those people who have to accomplish tantra-mantra siddhi in the house who do bandhan of this kind, in which, if there are eight directions, a bandhan is done in all eight such that at set times, on the day of Purnima and the day of Amavasya, and so on.
What is the vajra vidhi of bandhan?
He says such people have bandhan done at three places in the house rather than binding all eight directions: at the main door, in the Brahma bhag, and in the rear portion — that is, the shikha, then the middle portion the nabhi, and after that the puchchha. These three bandhans are made, and at all three places bali bhog is offered at Amavasya and Purnima. This too is a vidhi, and it is called the vajra vidhi.
Why is the full vajra vidhi rarely done today?
He says that in this vidhi, to complete the full procedure, the vidhans have to be performed at roughly twenty-four places. In today's time nobody does so vast a vidhi, because the difficulty that follows is that puja must then be given there at Amavasya and Purnima — that becomes obligatory.
Continuity breaks, the body has its impure days, and the moon acts at Amavasya and Purnima
He says that if you are a woman, the greatest matter is that continuity will not be able to form for her, and they will get their opportunity. Whenever the body is impure, their effect will increase. At Amavasya and Purnima, girls normally have their condition somewhat disordered anyway, because the influence of the moon within them is greatest; on top of that a tantra vichar means still more disorder. When boys get troubled here, the condition of girls becomes even more different.
On which days besides Ashtami should Bhairav deepdaan be done?
He says: do the Bhairav deepdaan vidhi on every Ashtami, and whenever a parva kaal comes — let it be a Purnima, let it be an Amavasya, let Ganga Dashehra come, or the Chaturdashi that is now falling, the Narsingh Chaturdashi. On that day too you can do Bhairav deepdaan, because Bhagwan Narsingh is also in a Bhairav form; deepdaan can be done on Chaturdashi as well. And if a continuous tantra vichar is being done upon you, do Bhairav deepdaan.
Should Dattatreya tarpan on peepal leaves be repeated on Amavasya or Purnima?
A listener says they had performed tarpan by the names of Dattatreya on peepal leaves on Amavasya, and asks whether to do it again on Amavasya. He answers: no, do not do it on Purnima — do it on Amavasya only.
Bhogs of the attendant shaktis and where each is offered
Thereafter, the speaker says, it is told in what manner bhog is to be given to each. There are many shaktis to whom khappar is offered on the day of Poornima, to some on Amavasya; to some a stream of liquor is poured, to some plain liquor, to some kachchi. Some are to be given bhog outside the house, some at the Chaukhat, some in the pujan sthan, some at the place where you keep water, some at Tulsi ji, some by going to the bank of a river or a lake.
Vachan against daily sawari and the fixed monthly darbar days
The speaker says that when the shakti is awakened and taken into a vachan (Vachanbaddha), the guru has the vachan made that she is not to come every single day. If sawari is coming daily, he says bluntly, you are at level zero; and if she arrives whenever you call, matters are badly wrong. At the time of the vachan it is settled that the darbar be held once a month on Ashtami, Chaturdashi, Amavasya or Poornima, and that the devi or devata will come on the body on that day, and at their Parva Kala.
What should be done for a girl born on a Thursday Amavasya?
A listener says a birth occurred in their house on a Guruvar Amavasya and the girl is now a year and a half old, and asks what vidhi can be done for her. The speaker says that you ought to have shown it at that very time; now that she is a year and a half old, take a decision only after showing her janma kundali, since the birth is on an Amavasya. Not like this, without seeing and hearing.
What should be done on the ishta's own days each month?
In between, go on doing havan as well according to the day of your ishta aradhya — as with Bhagavati Durga, on the days of Ashtami, Chaturdashi, Amavasya, Purnima and so on. Keep the monthly havan fixed. If you carry this thing on continuously, life will change within the space of a year.
The nyasa runs by increase from Pratipada to Amavasya, and by exactly the reverse vidhi through the Shukla Paksha
In their nyasa method too, two vidhis run. The first vidhi runs from Pratipada up to Amavasya, in which the nyasa will happen sequentially by that increase; afterwards, after the Amavasya, in the Shukla Paksha it will happen by exactly the reverse vidhi. And the kapal bhojan too will then remain in that same way. It is not that if someone filled it up, you are eating the whole of it — they cannot even eat the whole.
May Pitru Gayatri be offered as ahuti at an Amavasya havan?
Asked whether, at an Amavasya havan for the mukti and shanti of all kinds of pitrs, one mala of ahuti can be given with the mantra "पितृ देवाय विद्महे जगत धारणाय धीमहि", the speaker answers: in his own view, if you have always been doing it, you can. But ordinarily, if you also wish to do something for the pitrs, he says not to do this independently but to give it with the first mantra of the Argala, in which the swadha shakti is available — through the swadha shakti their satisfaction will come about, no mistake will occur in it, and their gati will happen too. He states plainly: do not offer ahuti of the Pitru Gayatri independently.
On which tithi should havan not be done at night?
The speaker repeats what he says again and again: if you are doing a weekly havan — as, for instance, you do havan every Tuesday — then there is no need to look at any tithi or nakshatra; do it. If you do a monthly havan, as on Amavasya, Purnima or Ashtami, whichever single tithi is your rule for doing it, there too you need not look at anything. But if you are doing it on some other tithi, then you should look at the agnivas and so on before doing it. In a parva kaal there is no need to look at the agnivas.
What if I am doing no sadhana at all and am confused?
If you are doing no sadhana, are not capable of doing one, do not have that much capacity to sit, or are very confused right now — the confusion is more than needed and the wish simply does not arise — then he gives a very small task. Begin from the day of Dhanteras, or else from Kali Chaudas, and do it at least up to Bhai Dooj. If you want to do it for three days, then Chaudas, Amavasya and Pratipada — do that much.
The sixteen lamps are lit in the name of Bhagavati Kalika and her sixteen Nityas
The discussion that had been running from the start was this: that when you do pujan, the pujan of shaktis of this kind also takes place, and Bhagavati herself gave the blessing that this pujan will happen. So when we light sixteen lamps on the night of the Chaturdashi of Diwali, it is in the name of Bhagavati Kalika, in the name of her sixteen Nityas. And if you do not even know the names of the Nityas, then light them in the ordinary way, and do the Kali Chalisa sixteen times, one reading on one clove, offering them to her.
Whose pujan is done on Amavasya?
For the Amavasya pujan, seeing the sthir lagna and so on, he says they will separately put out a community post about when it falls; or according to your own region, whenever you wish, do the pujan of Lakshmi-Ganesh ji, of Yamraj, of Kuber ji, of Chitragupta ji Maharaj, and along with them of your kula devi-devatas, and of Mahakali, Mahalakshmi and Mahasaraswati — panchopachar, dashopachar or shodashopachar pujan. First of all will be Ganpati ji, then Lakshmi ji, then the kula devi-devatas, and along with them Yaksharaj Kuber ji.
Is the havan compulsory on Diwali night?
Havan you must certainly do on this day — you should certainly do the havan on the night of Amavasya. And on the day of Diwali, if you have been keeping an upvas from before, then keep it; if you have not been keeping one, then after doing the night-time pujan you should certainly eat food. This year do not begin an upvas newly, he repeats — not in this samvat; begin it after the next Chaitra Navratri.
What is the dehli pujan?
After this comes the dehli pujan — the dehli pujan on the day of Amavasya itself. Dehli means the dahleez, our chaukhat. When the pujan of the devi-devatas of the house is finished, the swastik and the rest should principally be made by the hands of the kula vadhus of the house, the mothers and sisters, whoever they are; it is mangal.
What should Bhairav sadhaks do on Amavasya night?
Those who have dedicated their life so far for the sake of Bhairav ji, who do the anushthan of Bhairav ji again and again, should certainly do the deep daan of one hundred and eight on the night of Amavasya — that is, on Sunday this time, at night, on 12 November. You can do it that day after the pujan and the rest, in the mahanisha kaal; it is to be done at home itself, there is no need to go outside to do it.
What does a dream of a fleeing calf after eclipse japa mean?
Answering Abhishek ji, who had done the japa of Aghor Baglamukhi during the lunar eclipse and that day saw in a dream a calf running in a house that someone was trying to catch, along with small insects, he says there is no difficulty, and that one should not think so much about one night's japa. Even so, what you are seeing is a subject connected with the pitr. For the sake of the pitr, on the day of Amavasya — the Amavasya falling on the day of Diwali — everyone should make a sankalp according to their capacity and give daan.
To whom should the pitr daan be given?
Give daan and the rest to a Brahmin, he says — make him rich, put property in some Brahmin's name. Because it comes into people's minds that by this Brahmins are becoming rich. If you keep such feelings, then do not listen to these subjects; otherwise do it, so that it may be your own. We come having given away our entire alaay-balaay — what you give to a Brahmin after making a sankalp, all its weight falls upon the Brahmins. He will manage it; that is not your subject. So for the sake of the pitr certainly do daan on the day of Amavasya.
What about strange dreams that come from outside the house?
If there is masan dosha and the like, if you are seeing disordered dreams and there is nothing of that kind in the house but something outside, then on the day of Amavasya or the day of Chaturdashi you may do the pujan of Bhairav ji at a Bhairav temple, or at home too. The mantra for the japa of Batuk Bhairav ji has been given on shabar; you may take up that japa — women too and men too can do it. And for the sake of the pitr you will certainly do it.
The Chaturdashi and Amavasya of Bhadrapada Krishna Paksha carry a most particular importance in the kshetra of tantra.
The speaker opens by saying that the subject is extremely necessary: the Chaturdashi and Amavasya of the Krishna Paksha of the month of Bhadrapada, whose importance in the kshetra of tantra is of the most particular kind. For those people who especially perform tantric sadhanas of any most particular deity, this time is extremely important.
Which tithis are used for abhicharik work in any month?
Ordinary people should certainly keep in mind that in any month it is the Amavasya, the Ashtami and the Chaturdashi — and especially the Ashtami of Krishna Paksha — in which abhicharik prayoga of tantra, kritya prayoga and the like are chiefly performed.
What should be done for the pitrs on the Shravan Amavasya?
The speaker says many subjects concerning the pitrs are already present on the channel. If one wishes to do something particularly on the Shravan Amavasya, then the pitrs are certainly pleased by the pujan of Bhagwan Shiva. Do rudrabhishek with milk. Do the "satachan" of Bhagwan. And if you wish to do it separately and in an extensive form for the pitrs, then do panchbali.
What are the Brahmacharya rules during an Anushthan?
In a Sankalpit Anushthana — one undertaken for a stated end — Brahmacharya is compulsory and marital relations do not take place. In ordinary daily practice with no special Sankalp you live as usual, but relations are still avoided on Ashtami, Chaturdashi, Poornima, Amavasya, Ekadashi, festival periods and Sankranti.
Some of the 64 Yoginis devour negative forces and others open sources of wealth — the recitation matters more than the kavach
Some of the 64 Yoginis devour negative forces outright and others open sources of wealth; children are spared Bal Graha afflictions and household Laag does not attach, since these fall under the Yoginis. The Kavach is optional — the speaker's actual aim is that people recite the names.
What if remedies for the Pitrs are repeatedly obstructed?
Have eleven recitations of the eleventh chapter of the Gita performed on the Amavasya tithi with a Sankalpa. Obstruction means some Kshudra Shakti has entered among the Pitrs, or an Abhichar has entered, and is not letting it complete — get that bound first, or driven off.
Who the Pitru Beesa prayog is for, and when in the year it is done
The speaker says this prayog is for people who, as they go further into the tantra field, feel their inclination turning towards the Pitr and want to do some naimittik karma for the pitr of their kula so that the ancestors get tripti and their own work gets done; and for anyone whose pitr are very dissatisfied or whose janma kundli, on examination, shows doshas connected with Pitru Dosha. It should be done in Pitr Paksha, which he calls best of all, or else only on Amavasya. For making it siddh, he says, it is Pitru Paksha that works: the sixteen days from the Poornima tithi of Bhadrapada Maas up to the Sarva Pitru Amavasya tithi.
Sankalp of the Pitru Beesa prayog and its siddhi over the paksha
The speaker says that if this work is done daily in this way from Poornima up to the Amavasya tithi, the Pitru Beesa becomes siddh for the sake of the Pitr. The Sankalpa to take is only this: that the pitr of my kula be satisfied and at peace, that they obtain tripti and do my welfare; and that whatever dosha connected with the pitr is present in the kundli of anyone in my family be pacified, and the Pitru Dosha be quieted.
What is the rule about tulsi on a Shaligram, and the days when plucking is forbidden?
The speaker says tulsi ji should be offered every day; and on those days on which the plucking of tulsi ji's leaf is forbidden — Ekadashi, Sunday, Dwadashi, a grahan, Amavasya — it should be plucked and kept in advance. If a fresh one is not available, the old leaves themselves should be washed and certainly offered upon them. A Shaligram shila should never be kept without tulsi: that is the chief rule.
What does a Brahm Shakti require before granting full grace?
Two things: the great Chandika — Bhagavati Durga, called Badi Bhavani in the Bhagatwal tradition — and Shiva. Offering the Somvar and Amavasya Satvik worship alone will bring grace, but very limited grace, and you will feel that this is all there is.
What Shiva Abhishek pacifies Rahu, and what is the silver Naag-Naagin method?
Abhishek a Shivling that still has the serpent fitted to it. On Amavasya, have a small silver Naag-Naagin made for a hundred or hundred and fifty rupees, put it in a copper pot of milk — copper only for this — and offer it at a temple, reciting the Panchakshari mentally. Once fallen on Shiva, they are not touched again.
Why does a Shanishchari Amavasya fall just before this Chaitra Navratri?
Only two or three days remain before Chaitra Navratri, the speaker says, and on the Saturday falls a Shanishchari Amavasya — a night-time, nishiddha-kaal Amavasya, of the sort observed wherever Bhagavati Kali or a tantra peeth keeps nishiddha-kaal pujan and where there is a vidhan of bali in the shamshaan and such places.
Should the Amavasya pujan be kept on the Friday night or the Saturday?
Those who keep nishiddha-kaal worship will give the Amavasya pujan on the Friday night itself, because the nishiddha-vyapini falls on that day. But on the Saturday the Amavasya runs until about a quarter past four in the evening, so the udaya-vyapini Amavasya — the Shanishchari Amavasya — is valid for that whole day and night as well.
Which weekday and tithi combinations multiply the fruit of worship?
Saptami falling on a Sunday becomes of great importance; Shlosh or Amavasya falling on a Monday raises its importance greatly; Amavasya, Chaturdashi or Ashtami falling on a Tuesday carries special importance; Ashtami on a Wednesday is very specially important; and Pushya nakshatra or Ekadashi tithi on a Thursday becomes of great and divine importance.
Kalash sthapana timing when Amavasya and Pratipada fall on the same day
The speaker says the first thing to check before establishing the Kalash in Navratri is when Amavasya ends and Pratipada begins. If Pratipada begins and ends on the same day, he says to do the Ghat Sthapana that day in the Abhijit Muhurta around midday. If Amavasya holds the whole day and Pratipada begins in the afternoon and is still available for even an hour or two after the next sunrise, he says to establish the Kalash that next morning in an auspicious Chaughadiya; and if no auspicious Chaughadiya falls in that short window, the Abhijit Muhurta or any auspicious muhurta of that morning may be used.
When can the Kalika Yogini sadhana be done?
The speaker says the most important night is Kali Chaudas — the Chaturdashi night before Diwali — and Diwali itself, though the sadhana begins from Dhanteras. In any other month, begin on the Krishna Paksha Ashtami and complete it on Amavasya; repeat it often, ideally all twelve months. At Diwali do at least five or eleven days starting from Dhanteras or Chaturdashi. It can also be done in all four navratris, including the gupt ones and Shakambhari Navratri — but not Aghor Navratri, which he says is not for householders — and in the month of Shravan.
What sustains a pret that has been driven at someone?
Having perfected the siddhi he will be giving it food at every Amavasya, keeping it satisfied, holding it to a promise. Whatever tapobala he has built by serving whatever divine shaktis — that tapobala the pret will be eating. Only then did he make the prakshepan upon you, upon your body, by abhicharik activity; and so it is able to harm your body, because the tapobala is being given by the person who made the prakshepan.
When should the Batuk Bhairav Anushthan be held, and with what Sankalpa?
From the Ashtami tithi of the Krishna Paksha, or during the Navratri falling in March–April. The Sankalpa is for Batuk Bhairav's full grace, for his grace to remain over the lifelong sadhana to come, for no obstacle to arise in any sadhana, and for every sadhana to complete under his protection.
How is a Kusha asana made, and when is the Kusha to be gathered?
A ready-made Kusha asana is available — use that. The Kusha itself is drawn on the day of Kushotpatini Amavasya, the Bhadon Amavasya. If that much procedure is possible for you, do that too; and there is a rule within it distinguishing the married from the unmarried.
Dattatreya 108-name milk tarpan under a peepal, bargad or bel tree to free bound pitr
The speaker prescribes a Tarpana of Bhagavan Dattatreya's 108 names for bound Pitr, begun on any Thursday, Amavasya or Poornima under a Peepal, Bargad or Bilva tree at a place where worship is done, never a lonely tantra-mantra spot. Raw milk with Gangajal and dissolved Mishri is taken in a brass or silver lota (not copper, especially for a woman), at least half a litre or a paav, and poured at the root with a leaf of the tree or a silver spoon at each namah of the 108 names, after a sankalp with name and Gotra, Akshat, a flower and a one- or ten-rupee coin. White cloth is worn; a woman wears a white saree with a border and a full Ghunghat, for women must never do pitr work without ghunghat. A man of the house is best; failing him the badi bahu, then the chhoti bahu. It is done Amavasya after Amavasya, not daily, and after three Amavasyas he expects the kripa to begin and the pitr to show themselves in dreams.
Hanuman Chalisa havan of guggul and ghee begun on Amavasya to free bound pitr
The speaker's Hanuman Chalisa Havan for bound Pitr begins on Amavasya: first offer a Langot and chola at a Hanuman temple, then at home, fasting till noon (or on Phalahar), from about 11 o'clock light an agiyari of well-lit cow-dung Upla, take the sankalp with akshat and flower after remembering guru and Ganpati, and give one Ahuti of Guggul mixed with ghee for each chaupai of the Chalisa. A man offers both ghee and guggul; a woman offers guggul only, never ghee, and keeps a Ghunghat. Close with one ahuti each for Ram, Sita, the four brothers, Shiva and Parvati, show the smoke through the whole house and set the fire near the main door. Best done daily from Amavasya to Amavasya; otherwise every Amavasya, or on Tuesdays and Saturdays.
Jwalamukhi stone prayoga at a Kali temple to free bound pitr
The speaker's third remedy is a Tantrokta Prayoga to be tried only after many others have failed, since it needs a hard-to-get item: a jwalamukhi stone, sold at some puja shops at a high price. On Amavasya, bathe it in Gangajal and have the pandit place it on the right foot of Kali in a temple at least 12 years old; take the sankalp and do japa of the first mantra of the Argala Stotra for at least a sava ghanta. Neither you nor the pandit (paid daan-Dakshina for this) may touch the stone: push it with a Peepal leaf onto a second peepal leaf, tie it in yellow or white cloth, and hang it outside the main door on the side that falls to your right as you enter, with daily dhoop-deep to Kali reciting the same mantra. Its sudha shakti frees the pitr from however great a Bandhan; a genuine stone finishes the work in one go, though whether the freed pitr then become active for you is, he says, a separate matter.
Is a daily practice of eleven Kamakhya kavach and eleven 64 Yogini namavali correct?
A listener says she recites the Kamakhya kavach eleven times daily and the 64 Yogini namavali eleven times, and burns two cloves and camphor, and asks whether this is right. It is very right, the speaker says. She is burning two cloves and camphor: on the Ashtami tithi and the Chaturdashi tithi, make it nine each on those two days, and on the remaining days keep it two each.
Purnima and Amavasya additions to the tantra kaat: dahi-besan ubtan and a dahi and mustard-oil abhishek of Mahadev
Alongside the daily prayog, the speaker gives two more things for Poornima and Amavasya. If you are gripped by Abhichara, then on those days, when you bathe at home, mix besan into dahi to make an ubtan, apply it over the whole body after bathing — men and women alike — and then wash it off well. And at the temple that day, do the abhishek of Mahadev with dahi made from cow's milk and with mustard oil: first the deepaks in the names of the five faces, then abhishek with water, then dahi, then mustard oil, then water again.
Which two powers is the Amavasya of Jyeshtha tied to?
The speaker says the Jyeshtha Amavasya is directly connected with two principal powers. On one side falls the Vat Savitri vrat, in which mothers worship for victory over kaal, for long life, for the protection of their suhag and for the increase of their saubhagya, along with Bhagavati Savitri and for the sake of Yama Deva — Yamraj being connected with it.
Is fasting with one Kali Chalisa path enough on Amavasya, and what lamp is lit under the peepal?
Asked whether fasting for Ma Kali on Amavasya and doing one path of the Kali Chalisa will be all right and whether Ma will be pleased, he answers: she certainly will. Along with it, do not do only the Kali Chalisa but also do the path of her stotra and satnam, and do the path of the 108 names. Asked whether, on every Amavasya, one should light a lamp of flour or of clay under the peepal tree for the pitrs, he answers that a flour lamp will be very good — light a lamp of grain and it will be good.
On which days of Shravan must deepdaan be done?
On the Mondays of Shravan — there are four Mondays this time — certainly do deepdaan on all four. Certainly do deepdaan on the Panchami, on both Panchamis, in the Krishna Paksha as well as the Shukla Paksha. After that, certainly do it on the masik Shivratri that will come, on the Trayodashi day. Certainly do it on the Amavasya day, and certainly do it on the Poornima day. These are the special tithis on which you should do it without fail.
Lemon garland offering to remove a dosh incurred with a deity
The speaker says the first thing to do after such a dosh is to go to the deity's temple on that deity's special Tithi — for Kali or any of her forms, Amavasya — and make a garland of 108 lemons. Each lemon is tilaked first with Ashtagandha and then with red Sindoor while the verse "Ya Devi Sarvabhuteshu Kshama-Rupena Samsthita, Namastasyai Namastasyai Namastasyai Namo Namah" is recited once per lemon. The sadhak then takes the Sankalpa himself, asking the deity to be pleased and remove the dosh, and puts the garland on the deity or has the pujari do it. If a lemon garland cannot be offered, a garland of 108 red flowers is used with the same mantra.
Tithi for the first forgiveness puja, by deity, and the month of daily japa that follows
The speaker says the first forgiveness puja at the temple is done on the deity's own Tithi: Purnima for Hanuman, Pradosh, Trayodashi or Panchami for Shiva, Shukla Paksha Ashtami for Baglamukhi, Ashtami or Navami for Durga, and likewise for other deities. From that day until the same tithi comes again next month — Amavasya to amavasya for Kali — one lights a lamp at home every day and recites the same kshama mantra 108 times.
Shiva visits Kumar on Amavasya and Parvati on Purnima
The speaker says that when Kumar saw Parvati and Shiva had come to Krauncha, he became detached, since his heart was still pained, and went to live three yojanas further away — a place the speaker guesses should be the Sabarimala region. It is said that on parva days Shiva and Parvati always go to that place: on Amavasya Shiva certainly goes there, and on Poornima Parvati goes to meet Kumar.
Duration of the kul pitr chaukhat prayog: one krishna paksha
The speaker says the kul pitr chaukhat prayog is to be done for one paksha at the least: in the krishna paksha, from Pratipada up to and including Amavasya. He later adds that it runs fifteen days, alongside the fifteen-day kuldevi prayog that follows in the shukla paksha up to Purnima; one may do both or only one.
The observance runs from the Pratipada of the Vaishakh Shukla Paksha to the Purnima, and may be begun from the Amavasya.
From the Pratipada of the Vaishakh Shukla Paksha up to the Purnima. The Amavasya falls the next day, and the speaker says one who wishes to begin from the Amavasya should certainly do so. The first task is to look at whose jayantis fall where.
Why does a havan on an Akshaya Tritiya joined to Rohini destroy enemies?
The speaker states it as a shastric pramana: if Mool nakshatra falls at the time of the Paush Amavasya, and if Rohini nakshatra falls on the day of Akshaya Tritiya, then enemies — and especially those who are wicked and base — are destroyed, and their strength decays. So if you are right and your enemies are wrong, an anushthan or pujan performed or commissioned on this day will certainly be effective.
What should be done if someone asks for food at the chaukhat in a dream?
If you see especially that someone at the chaukhat is asking you for grain, for akshat, for water, the speaker says the first thing to do is a panchbali for the pitrs, done separately and specially on the Amavasya tithi. And if possible, call a vedapathi brahmin who does not consume khaini, tobacco, gutka, beedi or liquor — or one of the kshatriya varna, or of the vaishya varna; he must be a dvij.
Do the yantra tarpan once a paksha or on amavasya; for a grihastha the kula pitru is the first devata
Do the tarpan once in a paksha, or on the day of amavasya; even if there is no problem at all, doing tarpan will be very good. People do not do pitru tarpan daily, he says; pitru tarpan is not known, and in the Pitru Paksha the tarpan does not get done of itself. So do this at that time — it will bring great joy and your pitrus will be extremely pleased that their child is doing tarpan. You will be doing the tarpan of the deity, but the satisfaction from that tarpan reaches them too, because for you householders the first devata is the kula's own pitru; so the deity, the shakti of your kula, your aradhya, will satisfy them.
How is abhimantran of a mantra performed?
Consecration varies by case: water in a vessel as in the Gita method, mustard held in the fist, or — for a Sabar mantra — a breath blown in such a way that no spittle leaves the mouth. A householder may perform Havan on both Amavasya and Purnima.
On which tithi should the Ahuti of the sixty-four Yoginis be given?
Perform the Havan at least on the Ashtami or Navami of Navratri. After that fix one tithi — every Ashtami, or Chaturdashi, or Amavasya — and on those days give the Ahuti of the sixty-four Yoginis. Certainly give it with guggul and ghee.
How is a masanic shakti perfected in a single night?
She will be perfected by you in one night, he says. You were taken on the night of Deepavali into the masan; on a burning pyre a dhaar of daaru was applied and a piece of meat was dropped; there she became manifest. Vachan, vaacha and everything else were done. And the bhog was told: give this daaru and this bhog on every Amavasya and she will do your work; whenever you want work done, keep giving this bhog.
What should people who receive sawari do in daily life?
Asked how those who get sawari should do the pujan and archan of the shaktis in daily life, he answers: those to whom sawari comes, at the very least, daily — for them the most important things are havan and bhog. If you do the agiyari, then whether the agiyari is a daily one, or one of Purnima, Amavasya or Ashtami, the agiyari should not be missed; or if you do havan, then the havan should not be missed. That, he says, is the most necessary of all.
What should someone who does dekhna-sunna work do every Amavasya?
The second thing, he says, is that if you do the work of dekhna and sunna, then, brother, according to him a nikari of the house should be done on every Amavasya — because who will come to your house bringing what, and what will he leave behind, and which puja paath and to whom and in what you will bind: all those things should keep being cleaned from time to time.
On which tithi should the Gita paath of one's aradhya be done?
After doing this for three to six months, he says, your next work — and in between, from time to time — on Ekadashi you should do the Gita paath of your aradhya, or on whatever tithi is your aradhya's. Do it once a month or once a paksha; do a paakshik paath. If you do Bhagavati's, then do it on Ashtami, Navami or Chaturdashi; do it on Purnima or Amavasya. If you do Ganapati ji's, do it on Chaturthi, do it on Chaturdashi. On Sankranti, everyone's can be done.
On which tithis is the Gita paath of Bhagavan Shiva done?
If you have to do the Gita paath of Bhagavan Shiva, he says, then do it on Panchami, do it on Trayodashi, do it on Dwadashi, do it on Chaturdashi, do it on Amavasya or Purnima. Choose one tithi and begin doing it.
Which mantras and materials should be used for havan on Amavasya?
The speaker says that on Amavasya the havan happens just as everyone's havan happens. Chiefly, if it is given with the Jayanti Mangala Kali mantra, and the ahuti is of guggul with ghee together with black til mixed in, then it is very divine. Let there also be ahuti with the name-mantras of Bhagavan Shri Hari Narayana, Bhagavan Shiva, Bhagavati Lakshmi and Bhagavati Parvati.
From Amavasya to Guru Purnima: the one-paksha arc of the eclipse guru sadhana
The speaker says that after the Dashami havan the mala is still not to be used; after each japa it goes back into the same Gangajal bowl. From the day after Dashami one continues with one Mala or five, whichever one was doing, now as one wishes; if the wish is to do only one mala, then only one. This continues until Guru Poornima, the Ashadh Purnima falling on 5 July, which is also a Sunday, and on that day the sadhana becomes complete. He calls it a full two-week sadhana, a one-paksha sadhana, from Amavasya to Poornima, from darkness to light.
The Tantrokta night periods for Anushthan before an ancestral object
The Nishadhi Kaal nights held to be Tantrokta: Diwali night, Holika night, Raksha Bandhan night, the Bhadrapada Amavasya, the Chaitra Amavasya — and the eclipse period. Perform even one night's Anushthan there and something will be experienced without fail.
In Bengal a Kali murti of six or seven feet is set up outside the house in a pandal at every Amavasya
Go into the region of Bengal, he says, and there are a great many such people who at every Amavasya keep a murti of Bhagavati Kali of at least six or seven feet outside the house — not inside the house, outside the house, putting up a pandal and so on — and pujan is done, and the next day there is visarjan, or after two or three days their visarjan happens. But they do it at every Amavasya. They give importance to every Amavasya: Kali Amavasya, every Amavasya has its importance for them, that yes, this night too is our Amavasya, so they will certainly do pujan.
What should a family do when kalah and klesh will not settle?
If there is very great kalah and klesh in the family where earlier there was love, and you are trying to put it right and it is not happening, and you are even employing havan and pujan and it is not happening — then in such a state, the speaker says, let each and every member of that family make kheer on the day of Purnima or on the day of Amavasya, and let all the members feed the kheer to gau mata with their own hand, and feed it with great love.
Feed her at your own door if possible, but the animal must not be the household's own
If possible feed her at your own door, the speaker says — but attention must also be kept on this: the animal should not be one of your own house. Doing this on the Amavasya will bring benefit very quickly.
Three Jyeshtha mahaparvas: Amavasya, Aranya Shashthi, Ganga Dashahara
The speaker announces three mahaparvas: on Jyeshtha Amavasya (probably the 25th) fall the Jayanti of Gupta Durga and Shani Jayanti; on the 1st, Aranya Shashthi, Vindhyavasini Jayanti and Van Durga Jayanti; and on the 5th, a Thursday Dashami with Hasta Nakshatra — Ganga Avataran day, Ganga Jayanti, Ganga Dashahara and batuk-bhairav-jayanti. When Ganga Dashahara's Dashami falls on a Thursday it becomes a sarvartha-siddha, sarva-siddha Muhurta for the whole day, and joined with Hasta, the nakshatra in which Ganga descended, it becomes ati-divya. Listeners should prepare themselves for these dates — 25, 1 and 5.
What should be done for the pitrs on Amavasya?
A listener describes a dream — seeing a kinnar cooking in a kachchi rasoi, then going into the kitchen to feed him and finding milk, sugar, butter, lassi and flour scattered about — and notes that today was Amavasya. The speaker answers: brother, do it for the pitrs. On the day of Amavasya, for the sake of the pitrs, every single person ought to perform Panchbali.
Can the Datta Mala mantra be repeated from Poornima to Amavasya?
A questioner wishes to do the Datta Mala mantra again and again from Poornima to Amavasya. Absolutely, do it from Poornima to Amavasya, he answers; observing brahmacharya in that period is exceedingly necessary.
Why does the Jayanti Mangala Kali mantra also satisfy the pitrs?
A thing greater even than that, he says, is that the Swadha form is in it. The Swadha form becomes the cause of the satisfaction of the pitrs; so the pitrs too will be satisfied, and that form of Bhagavati will satisfy the pitrs as well. According to him, a hundred and eight ahutis of the Jayanti Mangala Kali mantra should at the least be done in the house on both Poornima and Amavasya if they fall; and if this thing becomes a practice and your children too begin to do it, then in your kula and khandan a good form of Jagadamba will become established and hardly ever will any particular difficulty come to you. Bearing the prarabdha of punya and paap is a separate matter, but you will not have to do any such karmakand anew.
How do you keep a wandering mind fixed in one sadhana?
When the mind will not stay in one sadhana, the speaker says, make a rule. If you are doing japa of the Shiva mantra, continue the japa of the Shiva mantra; do the Saptashati paath on Ashtami or Chaturdashi, or do it on Purnima or Amavasya. By that you will be bound in a niyam and your position will become exact.
Which tithi-window belongs to which deity?
For Ganpati ji in particular, Chaturthi to Chaturdashi. For Narayana, Ekadashi to Ekadashi. For Bhagavan Shiva, Panchami to Amavasya, or Panchami to Chaturdashi.
When the kul havan is begun, at what hour, and for how many days
The speaker says the prayog is begun on any Poornima and continued to Amavasya, fifteen days, or else in any Navratri from the first day to Dashami. It is done at sunrise or at sunset, but he says that if it is done at sunset one must not eat salt and the like that day, so morning is better; in Navratri upasana it may be done in the evening too. He says it should be done for at least twenty-seven days if possible, which is extremely good, and otherwise for the fifteen days or the Navratri span, in the morning.
Why is the Bhadrapada Amavasya called Kushotpatini?
Every Amavasya tithi has had its own special importance, he says, and the Bhadrapada Amavasya has been special above all for the karmakandi Brahmins who perform pujan-paath: it is the Kushotpatini Amavasya. On that day kusha is uprooted and kept for the whole year — the same kusha is then used in your Pitru Paksha, and through the year in making the pavitri and in whatever karmakand there is, especially for tarpan, whether it be deva karma or pitru karma.
In the whole year these things happen only on this one Amavasya, which Tarapith claims
Things of this kind are the importance of this Amavasya, he says: in the whole year they happen only and only on this Amavasya. He mentions that a video of this Amavasya from the previous year was put in the Telegram group, and that at Tarapith the importance of this Amavasya has been held to be chief.
Which precautions should be kept on the day of Aghor Amavasya?
Asked which precautions to observe on the day of Aghor Amavasya and which tantra kriyas to keep safe from, he calls it a very proper thing to have asked, because Amavasya is in itself a different kind of day for tantrics. As to keeping safe on that day, he says, ordinarily on the day of an Amavasya tithi in any case, for householders —
What should be done on the morning of an Amavasya, and what havan should follow?
If you are a Vaishnava, or have shraddha in Bhagavan Narayana — though here, he says, the tradition is of the Panchdev — then on that day the paath of the eleventh adhyaya of the Shrimad Bhagavad Gita should be done in the morning; by that alone your day is made. After that, if possible, on that same day, in the morning or at night, whenever you get time, whenever it is proper, a havan should be done with the first mantra of the Argala. And this, he says, should be done on every Amavasya.
At what time on Amavasya should the puja of Maa Kali be done for a son?
Asked whether the puja of Maa Bhagavati Kali for the sake of a son should be done on the day of Amavasya in the morning or the evening, he says: do it in the morning time only, around eight or nine o'clock, Anil Upadhyay ji. The morning time will be the proper one, because afterwards there is no need for them to look at muhurta and the like in this.
Five malas of ahuti, a hundred and eight for Ganpati, kept up for three months
However great the bandhan being applied may be, if you all begin doing it continuously — it is to be done on the day of Amavasya itself; do it properly. If possible, give at least five malas of ahuti, and have a hundred and eight ahutis given for Bhagavan Shri Ganpati. Begin doing this much; at least three months, and after three Amavasyas things will begin to be understood by you.
May a sahasrarchan be done with khil, and when does a month begin?
Asked about khil, that is puffed rice, for the five days of Diwali, the speaker says you may certainly do the sahasrarchan and the like with khil. To another questioner he says that where you are, begin when it begins for you: your people follow the Amavasyanta reckoning while we follow the Purnimanta, after the Purnima — for us the month ends at Purnima and the new month begins from the day after.
How should a mistake in sadhana be corrected?
The speaker says the Aparajita kavach will be available at the time of Diwali, and that the archan of Kali ji on every Amavasya may absolutely be done as he has already told. Asked what should be done to correct mistakes, he says: the mistake has happened, it is not to be repeated — do prayashchitta and move on.
How is the chakra vidhi of the thirty-two namavali performed?
After that, do path of the thirty-two namavali by the chakra vidhi — its PDF is available on the channel. Take the sankalp that Bhagwati may grant you justice, saying the matter is of such a kind and asking her to grant justice, that you are in her refuge. One chakra vidhi means you will have to do the path thirty-three times. Then offer it to Bhagwati: keeping camphor in a vessel and placing a nutmeg upon it, kindle it. There is no rule or prohibition of any kind about eating and drinking in this. It is most excellent if this is done after 8 or 9 at night.
How long should brahmacharya be observed around a sadhana?
It should be at least three days before and up to three days after, the speaker says. In Navratri, up to Poornima. Beginning from Amavasya — his own word would be from one day before Amavasya: begin the observance of brahmacharya from Chaturdashi, and remain in brahmacharya up to the Poornima tithi.
What is the right method of Kali puja so that no tona-totka has effect?
Asked what the correct vidhi of Maa Kali's puja is such that no tona-totka has effect on one, the speaker says: recite Bhagavati's panch — the Sahasranama, the panchang sevan, the Kavach and the Sahasranama. Perform havan every Amavasya, Amavasya after Amavasya. After three to six months no tantra-mantra will have any effect.
On which days is Tulsi not to be watered or plucked?
A listener says it is held that water should not be given to Tulsi ji on Sunday. The speaker says he will make a separate video on this too — on why water is not to be given on Sunday, why she is not to be plucked on Thursday, and why she is not to be plucked on Amavasya.
What does it mean when the Jiva leaves the body during sadhana?
An ordinary matter. When a practitioner begins to advance, this kind of circumstance and condition keeps coming and going. You should not be troubled by it, and you should not stop at so small an experience — nor should you hope for it. Go forward.
Timeline of effect of daily Kali kavach recitation
The speaker says that if you are Bhagavati's sharanagat and recite even one path daily — at night or before sunrise — from one Amavasya to the next, roughly two pakshas, Bhagavati's grace begins to reach you. It starts from the first day, but becomes noticeable around one month, change begins by two months, and by three months of strict regular practice a large amount of energy is generated that can transform your life, body, mental state and whole personality; the bijas even cause change in the body's cells.
Starting tithis, duration and time of day for the Kali kavach anushthan
The speaker lists the start points: Amavasya, Krishna Paksha Chaturdashi, Krishna Paksha Ashtami, or in a pinch any Saturday or Tuesday of either paksha. In Navratri, Pratipada to Navami (or Dashami, with havan on Dashami night); if fasting through Navratri, japa till Ashtami, havan on Navami, then resume. Around Diwali in Kartik, begin from the Pradosh a day before Dhanteras and continue till the day after Govardhan Puja or till Akshay Navami, or from Kartik Krishna Ashtami till Chaturdashi night; starting on Dhanteras or Chaturdashi night is possible but leaves limited time, with havan on the same day. As an anushthan it should run at least 7, 9 or 11 days, and the time should be night — after sunset — or before sunrise.
What should be done on the eclipse falling on the Amavasya?
Asked about the grahan on the 14th and whether it is visible in India, the speaker answers that the one on the 14th will not be visible; the one on the 28th will be visible. The Amavasya's grahan will not be visible, so on that day only Shivgan sadhana, Rudragan sadhana. The Rudragan sadhana given so far, he adds, rests only on one mantra of yours; if he gets time he will put out its tantrokta vidhi as well beforehand. It may be begun — there is no restriction for them.
How can a qualified brahman perform the third adhyaya for such a dead person?
If there is a qualified brahman who does trikal Gayatri and the rest, and who also worships the Shaligram shila, then merely by installing that Shaligram shila and having him recite before it, if a repetition of the third adhyaya of the Shrimad Bhagavad Gita is had done at least 27 times, or 21 times, or 11 times each day, in Krishna Paksha — or at the very least on the Amavasya — but targeting those who died an akal mrityu, then their sadgati certainly takes place. After that, however, you should do the shraddh and the rest; you should do the Tripindi and all these things. And if you do not have that much capacity, then at the least hold on to the Gita, so that their peace may come first.
Where may a lamp for the pitrs be lit daily?
Yes, if it is done only on Amavasya the matter is different: on Amavasya a lamp can be given, for one day. Light one morning and evening before the deities. For the sake of the pitrs too you may, if you wish, do a nitya deep-daan, where in the kitchen the place of the drinking water is — there you can light it. The lamp that is kindled at evening, at the sandhya hour, beside Tulsi ji is also for the sake of the pitrs: Tulsi Maharani accepts it, and the pitrs too, being situated in her root, her trunk and her leaves, obtain their share. But if you do it targeting only one pitr, then in this there is difficulty.
Length of the Datt mala mantra anushthan: fifteen, eleven or twenty-seven days from Purnima
The speaker says that doing the dattatreya-mala-mantra japa for fifteen days, from Poornima to Amavasya, is ati uttam; at the very least it must be done for eleven days; and doing it for twenty-seven days is the best of all. The 108 japa is done every day in the morning, he says, which is the best time.
What should be done if one cannot do the abhishek of a Kali murti one has made?
Asked what to do when one has made a murti of Kali but cannot perform her abhishek, he says it should be done at the very least on the day of Amavasya.
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