Poornima
Every question on the site tagged Poornima, each answered from a timestamped source rather than a summary written from memory.
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23 Dec: The tithi began and ended without ever falling at sunrise (kshaya); the day it runs through is kept.
Computed for New Delhi. Sunrise decides which tithi a day belongs to, so these can differ elsewhere.
The full moon day, considered auspicious across traditions for worship and fasting.
132 notes from our sourcesNotes from our sources
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.
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.
After Ekakshari: Datta Mala Mantra and Vajra Kavach, Thursday puja and purnima deepdaan
The speaker says that once the Ekakshari is done, the two things to practise next are the dattatreya-mala-mantra and the Vajra Kavacham. Whatever level of sadhak you are, completely new or already practising, the first sadhana is of Bhagavan Datta: special pujan on Thursday, Deepdaan for him on purnima and the like, and deepdaan in the time of a maha parva. The full tantrokta vidhi of deepdaan and the experiences of it keep coming on the channel. Done in a spirit of seva and puja, he says, this carries no crooked side-effect and your Tapobal grows. Only after this come the others, such as the Panchakshari Mantra.
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.
Dev deeksha before the Dattatreya ekakshari anushthan
The speaker says that before walking the sadhana path one should first do the Dev Deeksha vidhan before Bhagavan Dattatreya, on any auspicious parva kaal or on a Poornima day, mentally surrendering before him and accepting him as Sadguru and param guru. Only after that should the ekakshari mantra anushthan be taken up in one's life.
Start day, dress, asana and direction for the Datta ekakshari japa
The speaker says to begin the sadhana from the Poornima tithi of any month. Keep yellow cloth and a yellow asana, or an asana of Kusha. Face north, east or west, or face the direction in which Girnar parvat in Gujarat lies from your home. Since Datta is Parabrahma and present everywhere any direction works, but grihasthas should not face south at home in sadhana, shanti or Paushtik Karma; apart from that, east, west and north are allowed.
108 malas a day from Purnima to Purnima, and when to sit
The speaker prescribes 108 malas of the Ekakshari every day from one Poornima to the next. The time may be early morning at dawn, evening, or night, but japa at nine or ten o'clock gives less effect, so try for dawn. The 108 may also be split into two sittings, 54 in the morning and 54 in the evening. Done this way, he says, by Datta's grace nothing will be lacking in material or spiritual life, and his guidance and help will keep coming, directly or indirectly, at the right time.
Bhojpatra yantra and kavach prayoga with the Datta ekakshari
The speaker adds an optional prayoga he calls excellent: on two Bhojpatra draw the Yantra shown in his diksha video — two triangles opposite each other with the Datta Ekakshari beej written in the centre — and do its usual Prana Pratishtha if you know the full vidhi. Keep both by Bhagavan Datta on the first day; after that day's japa, seal one into a copper or silver Kavach on a yellow thread and wear it while the japa continues. On the 30th day, the next Purnima, after japa, havan and samarpan, put the yantra left by Bhagavan into a fresh kavach and wear it, and give the first kavach Visarjan in a river. Both the kavach and the mantra, he says, are then siddha.
Which Navratri is falling first at this time?
The very first Navratri by the English calendar now current, he says, will fall from this Ashtami, in which the Navratri of Bhagavati Mahadurga, Bhagavati Shakambhari, will begin, and it will run until Paush Purnima. So yours is now about to fall, he tells the listeners.
The niyam begins from Paush Purnima, that is 13 January
There is nothing special to be done, he says, but do certainly observe the niyam at this time. When the month of Magh begins, from Paush Purnima especially, that is from 13 January.
From when may the Kumbh niyam be begun — and from when must it be?
Those whose kuldevi is Bhagavati Shakambhari may, if they wish, begin their seva and puja from the day of the Ashtami tithi of the Shakambhari Navratri that is about to fall. But the main matter of the Kumbh, he says, you should certainly begin from Paush Purnima. Keep this subject in mind too.
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.
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.
What did Sati do on the Magh Purnima?
Then the month of Magh fell. On the Purnima tithi of Magh she stayed awake through the whole night, and in the morning, wearing wet garments, began to perform the pujan of Shiva on the bank of the river.
What did Sati do on the Jyeshtha Purnima?
On the day of the Jyeshtha Purnima she remained nirahar — without food — and at night performed the pujan of Shiva with bhatkaiya, vat and the like.
What is Golok dham, and what is the Narsingh Mehta story told about it?
Asking which dham those who worship the Krishna swaroop of Shri Hari Narayana go to, the speaker answers: Golok dham. He tells the charitra of the bhakta Narsingh Mehta, the famous saint of Gujarat, who worshipped Bhagavan Shiva and kept a fast for seven days. After seven days Shiva appeared and asked what boon he wanted. Narsingh Mehta said: give me what is dear to you. He was a bhakta of Shiva. Taking him in his lap, Bhagavan Shiva went to the param dham, where on the night of Sharad Purnima the maharas was going on, and he placed Narsingh Mehta in the pitambari of Bhagavan Narayana.
In which paksha should ugra and saumya mantras be japa'd?
The speaker recalls their earlier discussion: mantras that grant fierceness, if japa'd abundantly in Krishna Paksha from Ashtami to Chaturdashi, give their effect; and japa of saumya and paushtik mantras, if done in Shukla Paksha around the Purnima tithi, obtains an exceedingly great effect.
Which nights bring energies down to the earth?
The speaker says it is universally known that on Shravan Purnima, on the night of Diwali or on the night of Sharad Purnima, all the energies there are — upadevas and devatas alike — certainly make their arrival on the earth loka.
Which Purnimas are called divine, and what should be done on them?
The speaker names the Purnimas of the divine period — Sharad Purnima, Shravan, the coming Kartik Purnima which is Dev Deepawali, and the Purnima of Margashirsha. Whichever deity a given Purnima is dedicated to, if you are doing japa of mantras connected with them, or are at a shakti peeth or temple connected with them, or are present at such a place and are a dedicated sadhak, then divine experiences can certainly occur to you.
Does the japa gain even if no experience comes?
Whether or not an anubhuti occurs, the speaker says, the increase in the capacity of the mantra japa you are doing becomes very much greater compared with ordinary days.
What does it mean that the Moon rains amrit on this night?
Where it is said that on the night of Sharad Purnima the Moon rains amrit, the speaker says, know this: if at a divine place, at a mandap-vihin place — meaning a place where there is no roof — you sit and do japa of your ishta mantra, then that mantra too becomes equal to amrit.
What is the vidhi for the kheer kept out on Sharad Purnima?
The current belief, as the speaker states it, is that at night kheer made of cow's milk should be kept on the roof in a silver bowl, covered with a red cloth; and in the morning at dawn, after snan and pujan, everyone should eat it in the form of prasad. If you are a sadhak and do a thing of this kind, he says, it is even more excellent, because this is special.
Why is the kheer covered?
The covering, the speaker says, is only for this reason — so that no insects or moths and the like get into it. This too becomes exceedingly special in itself.
Is staying awake compulsory for mantra siddhi on this night?
One thing in this is exceedingly compulsory, the speaker says, if you are proceeding with mantra siddhi: one has to do jagran, that is, to stay awake through the whole night. Who is awake — it will only be done by staying awake all night; if you went to sleep, then it is gone.
The night Purnima pujan falls on one night and the morning worship on the day after
Those who wish to do pujan along with a vrat, who wish to do night-time puja, or who wish to take prasad after the night-time puja, will do it tomorrow itself, the speaker says, because the night-time Purnima will be obtained tomorrow alone. Those who have to do morning puja — the puja of Bhagavan Satyanarayan, a sahasrarchan and the like during the day, a havan in the morning — can do it the day after tomorrow.
What example does he give of night worship being the norm?
It is night-time puja alone that has the importance, the speaker says. In the region of Bengal, tomorrow's Lakhi puja — Lakshmi ji being corrupted there into Lakhi — will be night-time puja alone, done house by house; a maximum of people do it, in ninety-eight houses out of a hundred, with perhaps two having some compulsion of their own. In the remaining regions, Lakshmi puja falls on the night of Diwali, in the sulos bela.
When exactly is Kojagari and when is Kali puja?
At that time these people will do Kali puja, the speaker says, and in the whole region of Bengal the Kojagari that will occur tomorrow, the Lakhi puja, will be at night alone. It will be tomorrow itself; it is not going to happen the day after tomorrow, because on the day after there is no Purnima at night.
Must a vrat be kept for the night puja?
You too have to do it tomorrow itself, and at night, the speaker says. Now if you cannot keep a vrat in this, there is no difficulty — go on and eat. Bathe at the time of evening; before performing the pujan do snan and the rest, become pure, become sanctified.
What is the chief item that follows the archan?
After this, the speaker says, comes the most prominent subject — deepdaan. Deepdaan is not to be abandoned. Always keep in memory, under any condition, that if any divine tithi comes in life then deepdaan must certainly be done, whether you do it in the pradosh kaal or in the nisha kaal. So on the night of Sharad Purnima too, let deepdaan certainly take place.
Is a vrat compulsory if one is doing a havan?
If you are going to do a havan, if a vrat-havan is to be done tomorrow, then the vrat will have to be kept, the speaker says. Yes, after the havan you may go on and take anna — that is a separate matter. If you keep a full vrat that too is good, there is no harm; do your paran the next day. But if you keep the vrat and wish to do the havan, then keep the vrat.
When should those who do the morning kul shakti pujan do it?
Those who perform the pujan of the kul shaktis in the morning time on Purnima, the speaker says, are to do it the day after tomorrow. The morning puja is the day after tomorrow.
Is it five lamps or sixteen for the deepdaan?
Asked about panchdeep daan, the speaker says sixteen deep daan is to be done. You can do it at the time of evening as well; if you do it at night it is most excellent. Do it after eight o'clock.
How was Sharad Purnima previously understood?
These things used to be swallowed up before, the speaker says. What is Sharad Purnima — the Bengali people are doing puja, that is what used to be heard; it is a festival of the Bengali people, these people call it Lakhi puja, who knows. What are the rest of the people doing? Kheer was made and simply put on the roof; we shall eat it in the morning, we shall obtain amrit, our diseases and so on will be destroyed by it — and no more meaning than that.
Is the Lakshmi of Bengal who holds a sindoor-dani a distinct form?
Told that in Bengal there is a Lakshmi ji who holds a sindoor-dani in her hand, the speaker says yes, absolutely. It is these very ones who are called Lakshmi Ma; all are the form of Lakshmi Ma — and just now the puja of Mai will take place in the Kojagari.
Is it only for Lakshmi's grace that this stotra is recited?
It is not only that Lakshmi ji's grace will come, the speaker says — victory will also be obtained over enemies. And since tomorrow's day is for the sake of Bhagavati Mahalakshmi, do it without fail. He tells a listener it is a good thing that two years ago they understood it only as Kheer Purnima, and now they have understood that something is going to be obtained.
On which day may the Dattatreya dev diksha vidhan be performed?
The speaker says this vidhan may be done on the purnima of any month, or in any auspicious parva kaal. If you perform this sadhana from purnima to purnima it is extremely excellent. Because you will not receive the mantra from any guru parampara, he says, you should perform this vidhan for one month.
The diksha vidhan is done only on a purnamasi, or in the parva kaal of Shivratri and Navratri; the japa runs purnima to purnima.
The japa is to be done from purnima to purnima. This vidhan, the diksha vidhan, the speaker says, you should do only on the day of the purnamasi of any month; or else you may do this vidhan in the special times, the special days of Shivratri and Navratri, which are divine kaal and parva kaal.
108 mala on the first day, then the yantra sealed in a silver or copper kavach and worn, with 108 mala daily until the next purnima.
If you are doing the one-month vidhan, then after doing the japa and so on on the first day — say you did 108 mala on the first day — having done the 108 mala, the aarti and the samarpan, you then put that yantra into a silver khol, or also into a copper kavach, and wear it around the neck on a yellow thread. After that your japa of 108 mala will go on daily until the next purnima.
Roughly 3 lakh japa stand completed by the next purnima, when the second kavach goes into a fine silver khol to be worn for life.
On the next purnima, when your japa is completed, you will offer it to Bhagwan; reckon that roughly 3 lakh japa will have been done in it. After that, the kavach you had kept near Bhagwan Dattatreya, at his Shri feet, is to be put into a fine silver khol — have a very good square, beautiful silver khol made, and if the Shri Vigraha of Bhagwan Datta is made upon it that is very good, or else have Om written on it, so that it looks attractive, because this kavach is to be worn around the neck for the whole of life.
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.
How is an interrupted Saptashati path of the Mahavidya krama completed?
Suppose you were doing the path of the Durga Saptashati in the Mahavidya krama and in any way such a thing happened in the middle of Navratri — then whichever Purnima falls: if you did the Chaitra Navratri, then Chaitra Purnima; if you did the Ashwin, then the Ashwin Sharad Purnima.
Deep daan begins at Sharad Purnima and runs every day, not on Diwali alone, with at least five lamps lit in the house each evening.
From Pratipada, he says — though he would say from Sharad Purnima itself — deep daan is to be begun. It is to be done every single day, not only on Diwali. At least five lamps should certainly be lit in the house in the evening.
A brass or bronze bowl of it is set on a white asana before you, on a Purnima or any parva kaal, after bathing.
First take a bowl of brass or of bronze and fill one bowl with it. On a Purnima, or in any parva kaal, seat it upon an asana — upon a white asana, before you. Bathe and sit down on the asana.
The Sharad Purnima anushthan turns on two forms: Bhagavati Ashtalakshmi and Bhagwan Swarnakarshan Bhairav.
The anushthan that is to take place through Grihastha Tantra on the day of Sharad Purnima, he says, has the anushthan of two forms predominantly: of Ashtalakshmi, Bhagavati Ashtalakshmi — which took place last year too — and of Bhagwan Swarnakarshan Bhairav.
What is a householder told to do on Sharad Purnima night?
On the night of Sharad Purnima, he says, if it is possible one is to stay awake — awake the whole night. One ought to stay awake on the night of Purnima, on the night of Sharad Purnima. In the same way the night of Ashtami is also kept awake, when the mahapuja takes place. There is a mahatmya in staying awake on these nights.
Staying awake is not wandering about: the Indra-krita Mahalakshmi Ashtak is recited through the night.
Staying awake is not to wander about like a ghost, he says. At that time, if you do nothing else, then the Indra-krita Mahalakshmi Ashtak, which is "नमस्तस्तु महामाय श्री पीठे सुर पूजते शंख चक्र गदा हस्ते महालक्ष्मी नमोस्तुते" — this is the stotra of Mahalakshmi, the Ashtak. Do its paath all night. How its samput vidhi vidhan is to be done, he says, will be discussed the next day.
One divine night, done with the fruit left aside — when Mahalakshmi gives, she gives, and then you will know what she gives.
If it is possible, do it — one divine night only. You will come to understand a great deal, he says. Do it and leave the fruit aside: when Mahalakshmi will give, she will give, and when she gives you will understand. When she has given it, then you will know what she gives. But do this on the night of Sharad Purnima, and do not do it with the purpose of obtaining Lakshmi alone.
Wealth is not money alone: health is wealth and buddhi is wealth, and she shows kripa in those as well.
Wealth is not called money only, he says — you know this. Our health too is our wealth; our buddhi too is our wealth. Someone may have a son who does not have buddhi, and the poor man is in difficulty. So when you make the prayoga, the vidhan, of Mahalakshmi, that too is your wealth, and she shows kripa in that as well. It is not that she gives you money only. Therefore understand the importance of that night.
What is done with kheer on Sharad Purnima?
Since amrit varsha takes place, he says, we make kheer, keep it in a clay vessel covered with a red cloth, and place it on the roof where the light of the moon falls — that certainly has to be kept, before the rays of the moon. In the morning, after performing pujan and the rest, it is also eaten; in some places it is to be eaten on an unwashed mouth. Do according to whatever the rule is in your own region.
The collective havan is not a substitute for staying awake — sleep in the day and keep the night, at least till four in the morning.
Do not think, he says, that the whole thing is being had performed for you, that so tremendous a havan is happening, that you gave the sankalpa here and can now rest — that Lakshmi ji has come, the naivedya is ready, the lamp is burning, she will stay awake all night, so we sleep. Do not do that. Only if you stay awake will the work be done. Sleep in the day and stay awake at night — at least till four in the morning; you may bathe after four, do the morning pujan, give the surya arghya and then sleep, but try to stay awake the whole night.
Where Jagadamba is not given priority and nothing is attained, the deficiency is one's own and nobody else's.
You are not giving Jagadamba priority, he says, and here you weep that you are not attaining anything — the fault and the deficiency in this is yours, not anyone else's; keep that in view. So understand the importance of the night of Sharad Purnima: stay awake at night.
When japa will go no further, at two or three o'clock, the samarpan and arti are made and one walks on the roof under the moon's rays.
Having stayed awake, do japa and the rest — as much as you can; he does not say it must be the whole night. Staying awake is for the whole night, but do as much japa as you can. When you have done japa till two or three o'clock, till two o'clock, and you feel that japa will not be possible any longer and the body is not supporting you, then make the samarpan, do the arti, and get up. Get up and walk on the roof, stroll about, and let the rays of the moon fall upon the body.
Let a sadhika walk the roof in payal on the Purnima night and let the neighbours be frightened — but stay awake, and the work is done.
If you are a woman, a kanya, walk about wearing payal, he says. Let the people all around be afraid — that a chudail is walking on her roof, that one must remain afraid of her, that she has made some devi siddha and roams at night. Frighten them, browbeat the world; yes, she is a sadhika, we are sadhaks, she applies a red tilak — frighten everyone by walking about at night in the Purnima, so that they know the devis and devatas were roaming in her house on the Purnima night. But stay awake, do not sleep, and your work will be done; and your enemies will die of fear like that, saying a chudail walks on his roof at night.
Nobody was told to do japa day and night: even one or two hours, from eleven to one, is the main thing.
Corporate labourers cannot do japa day and night, an hour or two, he says — and where did he say to do it day and night? He is saying only this: make the effort to stay awake on the night of Sharad Purnima. Even one or two hours is the main thing, from eleven o'clock to one o'clock. In those two hours do at least as much as can be done, as much as your body supports.
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.
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.
At what hour does the Purnima begin, and when is Vaikuntha Chaturdashi observed?
Asked at what time the Purnima will begin, the speaker first objects that a situation is being created nowadays in which people finish everything a day early. Today itself Harihar Milan and Vaikuntha Chaturdashi were observed, because the Chaturdashi fell in the pradosh kaal today. But if you go by authenticity, since bathing in the morning has the greater importance, the Chaturdashi has indeed begun today at 4:15 pm — so tomorrow morning, after bathing, Harihar Janmotsav, Harihar Milan and whatever daan-punya is to be done for Vaikuntha Chaturdashi will be done.
The Purnima completes at the very time the grahan is running, which fixes the night worship
It can be celebrated tomorrow and it can be celebrated the day after, the speaker says — the day after because the Purnima will be completed at the very time the grahan is on. So the night-time Purnima will not be there tomorrow or the day after, on the 8th: everything of the chief night-time pujan of the Purnima will be done tomorrow itself, on the 7th.
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.
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.
When the Annapurna anushthan is performed
The speaker says the Annapurna sadhana is done in Navratri from Pratipada up to the Ashtami tithi. In any other month it can be begun from the Poornima tithi; anticipating the question of how long it then runs, he says eight days only, so the sadhana is complete on Saptami and the havan is done on Ashtami.
Where should prasad be distributed if it is offered for the Devi?
You may distribute at a Hanuman temple — but if it is to be done for Bhagavati, do it at a Bhagavati temple; that will be much better. If Hanuman ji is himself the Kula deity, then you may do it there.
Which direction should a night Havan face?
It should be done — and householders should do it principally facing the eastern and northern directions.
What if a household already worships its Kuldevi on a different tithi?
Keep your own. If your household has always performed the Kuldevi worship on Purnima, perform it on Purnima and do an ordinary worship on Saptami. Those who know their tithi use it; those who do not, all use Saptami — which is why it is called Kuldevi Saptami.
What should a householder do who cannot hold forty days?
Shorten the observance, not the rules. Do five days — Monday to Friday, or Tuesday to Saturday — take a two-day gap, repeat. When five days is habitual, go to eleven, then to a full fortnight from Pratipada to Purnima. Within a year the forty-day rule can be carried comfortably.
What should be done on Margashirsha Purnima, and how should children be brought in?
Deepdaan on Margashirsha Purnima is called extremely necessary. And tie a knot for Thursdays: on that day recite Bhagavan Dattatreya's Mala Mantra at home, twenty-seven times if you can. There is no question of entitlement in it. Introduce the children to Datta as the Guru form from childhood.
The havan-based anushthan and the cow's service fall on the Tuesday; at home, the Datta worship, the Diksha Vidhan if intended, and a havan the same day.
The Havan-based Anushthan and the service of the cow happen on the Tuesday. At your own home, perform the service and worship of Bhagavan Dattatreya, do the Diksha Vidhan if that is your intention, and try to hold a Havan at home that day.
When should a kavach that has been ordered be worn?
Asked when the kavach he has had sent is to be worn, the speaker says: wear it at any time in the month of Shravan. Gupt Navratri is running now, so wear it at any time in that. Wear it on the Purnima — there is time and to spare.
Which jayantis fall on the Margashirsha Purnima?
The speaker says the Margashirsha Purnima, one day after this session, carries the jayanti of three Mahashaktis at once: Bhagavan Dattatreya, Bhagavati Annapurna, and Bhagavati Tripur Bhairavi, who is a Mahavidya. These three jayantis fall together on one day every year.
What makes this year Margashirsha Purnima more special than usual?
The speaker says that this year the special addition is that the day is Brihaspativar — a Thursday — and that day is in any case dedicated to the guru shaktis.
Why is Bhagavati Annapurna part of this same tithi?
Bhagavati Annapurna, who gives ann to the entire world, appeared on this very Purnima of Margashirsha, the speaker says. Without Annapurna neither you nor we are going to get ann; without guruhood we cannot even be present on the earth, the earth cannot even be protected. All those shaktis are manifesting on this day — every shakti that gives a base, he says, has appeared on the Margashirsha Purnima, so this day becomes extremely special in itself.
The special pujan and deepdaan of Arunachaleshwar Mahadev takes place on this same Margashirsha Purnima on a very large scale.
The special pujan of Arunachaleshwar Mahadev and his deepdaan also takes place on this very Margashirsha Purnima on a very large scale, the speaker relates, and the listener asked him to tell people to certainly perform deepdaan on this day — whether in the name of Bhagavan Shiva, or of Panchanan Mahadev, or of Bhagavan Datta, but deepdaan must be done. However much deepdaan is done that day, that much is the mahima.
Why is deepdaan on this Purnima described as obligatory?
The mahima of Kartik was already such, the speaker says, and the mahima of Margashirsha deepdaan is also infinite. Since on that day it is Brihaspativar, and along with it there is the jayanti of three Mahashaktis, and a chief form of Bhagavan Shiva is present there that day too, we must certainly do deepdaan on that day. Keep it as the very first duty, he says: on that day let deepdaan take place by everyone.
What does it mean that so many shaktis honour one tithi together?
It is no ordinary matter, the speaker says, that all these shaktis give so much importance to one tithi and one place in this way and manifest their leela. Somewhere or other your welfare and ours is joined to it — and if you recognise this and still ignore it, then that is your misfortune and ours, nothing more than that.
When should the dev diksha vidhan be completed?
If a dev diksha vidhan is to be done, if there is no guru and there is a wish to do the dev diksha vidhan, then certainly complete the dev diksha vidhan on that day, the speaker says. The whole subject of the dev diksha vidhan has been shown as a video and is present on the channel; you can do it from there.
Which Chandika of Kashi is worshipped on Margashirsha Purnima?
Among the nine hundred crore Chandikas established in the Kashi region by Nandi ji, the speaker says, Bhagavati Bhima Chandi is one of the chief Chandikas of Bhagavati Annapurna. Her special pujan too is performed on the day of Margashirsha Purnima itself. It is for this reason that this Purnima becomes extremely special in itself, and he asks listeners to do their sadhana and puja in this parva kaal as far as possible.
Deepdaan is to be done at home on Margashirsha Purnima, the jayanti of Datta, Tripur Bhairavi and Annapurna, and the pending dev diksha vidhan completed.
The day after tomorrow is Margashirsha Purnima, the jayanti of Bhagavan Datta, Bhagavati Tripur Bhairavi and Bhagavati Annapurna, the speaker says in closing. All of you should certainly do deepdaan in your homes. Those whose dev diksha vidhan remains pending should complete it. And those who have to give their details for the sake of sadhana and the like — the whole subject has been written extensively and put on Telegram, and also placed in the description of this video, so read it, and give your details on the website; the anushthan and so on will be completed, and afterwards the material will reach you.
When does this Shravan anushthan begin and end?
The sadhana is to be begun from the Pratipada of Shravan. On the Poornima of Shravan you will perform the havan. The whole vidhi vidhan is in the same PDF, which is why he has brought the PDF itself onto the live.
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.
How many mala a day make up the sava lakh in thirty days?
If 1250 mala are to be done, then even if you do a minimum of 41 mala each day, in 30 days you will reach about 1230 mala; do 20 mala more on the Purnima and your sava lakh japa will comfortably be complete.
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.
When the kuldevi chaukhat prayog is done and who may do it
The second case, the speaker says, is when one finds that along with the kul pitr the kula's shaktis are also displeased, or that one's kul shakti has been turned against one — tantra is a subtle matter with much manipulation, and one must identify which case is one's own. Anyone whose kul shakti is displeased may do this, and so may someone who does not know their kuldevi but is doing some sadhana. The kuldevi and kul shakti are certainly pleased by chaukhat seva, since the protective powers reside there. It is done in the shukla paksha from Pratipada to Purnima, or in a festival period such as Navratri.
Rice from under the kuldevi lamp: kheer on Purnima
The speaker says that each time the lamp has burnt out fully, keep collecting the rice grains in one place and the urad grains in another. After fifteen days keep back a little of the rice; the rest may be thrown to birds. On Purnima, when the pujan is done, mix the saved rice with more rice at midday and make kheer.
A small Havan should be performed again on the Purnima that follows Navratri.
Those continuing the japa should perform a small Havan again on Purnima. Not an extensive one; even a single mala's worth will serve, but that Havan should certainly be done.
An Anushthan of Bhagavati Dhanada Lakshmi with the eight Mahalakshmis and Swarnakarshan Bhairav is planned for Sharad Purnima.
An Anushthan of Bhagavati Dhanada Lakshmi with the eight Mahalakshmis and Swarnakarshan Bhairava, contingent on the Swarnakarshan Bhairav practitioners attending. Those who took part previously should not re-take a Yantra — a single-night Sankalp is enough.
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.
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.
What if one does not want to count japa on a mala?
If you do not wish to do japa with a mala, the speaker says, simply do one hour of japa each day through the whole of the Shravan month, from Pratipada right up to the day of Rakshabandhan. And if possible, do it from Guru Purnima to the day of Shravan Purnima.
Which tithi governs a night observance when Purnima falls across two days?
For sadhana you must look at the Purnima or Amavasya that actually spans the night. Where Purnima holds through the night of the 30th, the Deep Daan and every Tantrokta Anushthan belong to that night — on the following night there is no Purnima at all, so nothing done then has benefit.
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.
The brahmins' Shravani upakarma on Purnima has a far larger counterpart for tantra-agama initiates
He points to those who perform the Shravani upakarma properly, which will now happen on Purnima — on Shravani Purnima the brahmins will go and do all of it. What is that subject? According to the Vedic order they are performing that whole abhishek, fixed for the whole year. But for all the rest, or for those who are initiated according to tantra and agama, there is a very great deal of subject matter.
When does the Shakambhari Navratri fall and who observes it?
This navratra is not celebrated openly everywhere, he says: those whose kuldevi she is, or who live in her region, are the ones who keep the nine days. It runs from the Ashtami tithi up to the Poornima tithi — the Poornima of the Paush month is called Shakambhari Poornima — and the navratra begins nine days before it, from the Saptami-Ashtami. In this year it falls from the thirtieth of December to the sixth of January.
What restriction does Kharmas place on this navratra?
The special point, he says, is that the time of Kharmas is running at present. It is said of the Kharmas period that in it we are not to begin any new sadhana — no new sadhanas of any kind are to be done. The Paush month will sometimes fall inside Kharmas and sometimes after it; the Poornima especially falls inside Kharmas, though sometimes later, as in 2022 when it fell on the seventeenth of January, after Makar Sankranti, whereas this time it falls on the sixth of January.
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.
Which substances may be put in the abhishek water, and for whom?
If the deity receives haridra it may be used — but haridra is not offered to Mahadev in that way, so you will not bathe him with haridra-mixed water, whereas you may offer it to the forms of Bhagavati and to Bhagavan Narayana. Various divine fragrant substances are mixed into the water and the abhishek done on one day; do it on Ekadashi, do it on Purnima, as you wish.
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 deity is the vrat of each tithi kept for?
Asked the difference between the Pradosh vrat and the Trayodashi vrat, and whether both may be kept together by a listener who already keeps Ashtami, Pradosh and Purnima, the speaker asks where the rest are being left, and then enumerates them: keep Pratipada too, for Prajapati; Dwitiya for Chandra Bhagavan; Tritiya for Gauri ji; Chaturthi for Vinayaka; Panchami for Mahadev; Shashthi for Chhathi Maiya, and for Skanda Mata, for Katyayani, and for Devsena the wife of Bhagavan Kartikeya; Saptami for Surya Bhagavan; Ashtami you already keep; Navami for Durga ji; Dashami for Ganga ji; Ekadashi for Narayan; Dwadashi and Trayodashi you are doing; Chaturdashi for Kali ji; and Purnima is already there. Eat and drink nothing, he adds.
From when is the Datt Purnima sadhana to be begun?
Asked whether the Datt Poornima sadhana is to be done from the next morning itself, the speaker confirms that it is to be done from the 7th itself.
Should the procedure change if the morning worship is repeatedly missed after a bali?
No, there is no need to change the procedure in this. Do Bhairav ji's alongside as well.
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.
Case: a bhasma kavach gives only temporary relief; the shakti breaks it on Sharad Purnima
The speaker says that on Navami a temple mahant did whatever kriya he knew; the woman's body felt light but the shakti said nothing and gave nothing away. The mahant tied the bhasma of his Navratri Bhagavati hawan on her hand and sent them home, saying he would come to the house if it recurred. It held two or three days; then on Sharad Purnima night she tore off the whole kavach, screamed, and though thin and slight flung anyone who came near four or five feet away. When the mahant arrived with a friend from her dialect's region, she flared up further; that friend said something to her, she sat down quietly, and only then could they ask who she was and what she wanted.
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 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.
On which days is the mantra worship performed?
The night of Mahashivratri; the night of Chaitra Shukla Ashtami and Navami; the Chaturdashi of Diwali; Bhagavan Dattatreya's Jayanti on the Purnima. Sharad Purnima and Magh Purnima are also accepted. And Guru Purnima, the seventh, is the most distinctive of all.
What should be done at every Sanatani home on Hanuman Jayanti?
On the day of Hanuman ji's jayanti, the day of the Purnima in particular, he says, if you did not do jhanda pujan or dhwaj pujan at home on the day of Ram Navami and did not give the dhwaj its place, then do it. In the home of every Sanatani, he says, there must certainly be a dhwaj of Bhagavan Hanuman ji.
What falls on the day before the Purnima?
And one day before it, he says, is the day of that Bhagavan Mahabhairav, the Shmashan Bhairav, whose avataran and form they had been discussing in connection with the Kalika Purana.
How should Hanuman ji be worshipped that morning?
On the Saturday it is the Purnima, Hanuman ji's jayanti, he says. Morning, noon or evening, whenever suits you; if it can be done early in the morning, that is very good. If there is a shri vigraha or a photograph of Hanuman ji at home, perform his shringar. With a paan leaf, with a peepal leaf on which the beej mantra of Ram ji is written, with a leaf of tulsi ji, perform the archan; perform archan with red flowers, do a sahasrarchan and so on, very beautifully — and after that perform a havan of the Hanuman Chalisa with your family.
When to begin the Shakambhari sadhana
The best time to begin, the speaker says, is any Navratri of the year, whether prakat or Gupt Navratri. The sadhana may also be begun from any special parva kaal, and it can also be begun from a Poornima tithi.
One-day Purnima form of the Shakambhari or Annapurna sadhana, and Paush Purnima as her avataran day
Apart from Navratri, the speaker says the Poornima of the month of Paush in particular has been called Bhagavati's avataran divas, the day Jagadamba took this swaroop, and on that day a one-day sadhana may be done in a special way. If short of time, the Annapurna or Shakambhari sadhana may also be done as a one-day sadhana on the Purnima tithi of any month: japa to one's capacity in that day, 5,000 japa with its dashansh Havan, Tarpana and Marjana, and a bhoj of one kanya, or one kanya's food, clothing and shringar articles, which may also be donated at a temple.
What determines the time for making a Shri Yantra?
For the construction of a Shri Yantra, the speaker repeats, ask once those from whom you are having it made. If you are dikshit — dikshit in Shri Vidya — then according to the nitya in whose diksha you have been given, or according to which krama you are at now, whether Ekakshari or Tryakshari, your guru ji will tell you. Or the day of Purnima is the chief; it is had done on Purnima, and on Trayodashi too it happens. For them, the subject is not so much of tithi: it is necessary to look at the sadhak's janma nakshatra and the like, and it is had done accordingly, looking at the Chandrama and the nakshatra. So it will depend on that.
Dattatreya Jayanti on Margashirsh Purnima and the Anasuya katha of his three-headed form
The speaker says the Purnima of Margashirsha Maas is taken as dattatreya-jayanti, the day of his descent. He recounts the katha: when Brahma, Vishnu and Mahesh came to test Mata Anasuya's satitva, she turned all three into infants by the power of her pativrat dharma, and from the grace of these three came three swarups — Chandrama, Durvasa and Dattatreya. Dattatreya is held mainly to be Vishnu's ansh, he says, but is the samyak form of all three, with three heads — Brahma, Vishnu, Mahesh — and six arms.
Establishing Dattatreya as adi guru and beginning the Datt mala mantra on a Purnima
The speaker says the dattatreya-mala-mantra japa is begun on the Purnima of any month; if begun on Margashirsh Purnima, that day is Dattatreya Jayanti. At home one may establish a vigrah of Dattatreya smaller than six inches, or a Dattatreya Yantra, or do the japa before Bhagwan Sadashiv without either. A sadhak with no Diksha at all who wants one in physical form should establish Dattatreya as his first, adi guru — either the vigrah or the yantra, or the yantra wrapped in yellow cloth with the vigrah placed on it. On that Purnima, he says, do abhisheka with panchamrit, dress the vigrah well, offer dhoop, deep and naivedya as one is able, and light a ghee lamp with a little haldi added to the ghee.
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.
Which Purnima should the Holika parva-kala worship follow?
The clear answer, he says, is that whatever pujan and japa are to be done for the sake of the parva kaal should be done when the Purnima is ratri-vyapini, nishchit-vyapini — because the Rangotsav belongs to the Pratipada tithi, and Holika falls at Chaitra Pratipada, meaning when the Purnima has almost ended. This year the Purnima remains until between 5:00 and 6:00 in the evening of the 7th, so the udaya-vyapini Purnima falls on the 7th.
Both days are available for sadhana because the Purnima of the 6th begins around 4:40 in the evening and remains all night, making it a complete nishchit-vyapini Purnima
Because for the sadhana that is to be done, one good thing is that both days are being obtained. On 6 March the Purnima will remain all night — it begins at roughly 4:40 in the evening — so it is a complete nishchit-vyapini Purnima.
What should someone do on Phalgun Purnima night who cannot do mantra japa?
The night of Phalgun Purnima has great importance. Those who do not wish to do anything tantra-related on it should do path and shravan of the kathas connected with their ishta aradhya — for instance a path of any one samhita of the Shiv Mahapuran: the Vishveshvar Samhita, the Rudra Samhita, the Kailash Samhita, whichever is wished.
What is the fruit of writing the name of one's ishta on Phalgun Purnima night?
If at the time of this night anyone writes the name of their ishta aradhya, a very great fruit is obtained from that too. At the least one can write it 108 times; whoever wishes for more should write 1008; whoever wishes for still more may write 10000. If you sit for four or five hours writing your aradhya's name, that is very good.
What is the chief reason Phalgun Purnima night is so potent?
Because on this night, as the speaker has explained in videos already published, what is called the ten doors of the ten digpalas remains open — whether of svarga, of patala, or in the eastern side, north, south and all four corners. The ten digpalas do not stop any shaktis.
Why should the nights of Holika never be let go empty?
One should be free of doubt and never let these nights go empty. This is no ordinary night: it is said that a koti-guna greater fruit is obtained and that mantras awaken at once, and the reason is that many other shaktis connected with that mantra come to this earthly loka at that time on that day.
On which day is the Holika vrat, and when is the havan?
The Holika vrat, the tithi of the Purnima vrat, is on the 6th. The Purnima of the vrat is on the 6th, that of snan and daan is on the 7th. The time of the havan is on the morning of the 7th. And if one is fasting, in vrat, then it can be done on the evening of the 6th.
What is prescribed for a weak Chandra and Shukra?
Nothing much, he says: special pujan of Shiv ji, and a little practice — at least kapalbhati and bhastrika among the yoga kriyas, these two things to be attended to. Along with that, pujan of Shiv ji, a path of the Rudrashtak, and abhishek of Shiv ji with milk, with water, and with a fragrant substance such as rose water — in a temple, not at home. Begin this from the Phalgun Purnima, that is from this very Monday; if you can continue even for 15 days, there will be much benefit.
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