Abhimantran
Every question on the site tagged Abhimantran, each answered from a timestamped source rather than a summary written from memory.
The ritual empowerment of an object or substance through mantra recitation.
139 notes from our sourcesNotes from our sources
Energising the threads with the Brahma-krita Shiva Stotram before offering
The speaker says that to do the vidhan in a more special way, the janeu to be offered is made abhimantrit. Those who wear a Yajnopavita can do it with the yajnopavita mantra; but whether they do or not, they should recite the brahma-krita-shiva-stotram at least five times over each janeu, which brings very great benefit for the peace of this dosha. This is done in the temple, from a printed PDF or, better, from memory: sitting before Shiva, take one janeu in the hand and recite the complete stotra, all eight verses from beginning to end, which counts as one recitation; do it five times, put the janeu back in the milk, take out the second and do the same, then pray and take both out, and either offer them one by one yourself or have the pandit do it.
How a guru permanently blocks a disciple's divine sight by binding the subtle body
The speaker says that when a Guru has to bind, either he is capable of doing it without telling the disciple at all, or he takes the other route: making the vidya completely kunthit so it never sprouts in the disciple's body again. Since Divyadrishti and dur-shravan (distant hearing) develop in the Sukshma Sharir, a guru who wants the disciple never to gain them again in this life binds the sukshma sharir — through some tantra, through granth vidya, or by binding or dirtying (malin) the sukshma sharir with another vidya of his own, or by feeding the disciple some Abhimantran-charged thing or herb. After that no energy — Yaksha, gandharva, kinnar, a Preta or Upadeva-class shakti, or even a dev shakti — can show grace: they may come and stand before the disciple who is doing much japa, but being bound by the guru they cannot remove the vachan or restore divine sight. In such a state, he says, everything has to be changed; and there are many more methods besides.
Home prayoga against an enemy inside the family: prerequisites, no names, and nine days of Gupt Navratri
The speaker says the home stage came only after the man had completed the full vidhi-vidhan at the shrine, put on the Kavach, and learned Yantra and Tarpana — three to four months of learning — and seemed at an initial level able to carry it. He then told him how to apply it at home, with one rule: take no one's name. Those who do Mahabhairav know there is a provision for naming, but here the Sankalpa was to be only for "known and unknown Shatru" — whoever it is will understand their own position. The man began the Anushthana at home during Gupt Navratri, for nine days, by the vidhan he was given, using certain Tantrokta items: things done Abhimantran were to be mixed into the food, which everyone at home would eat as they normally do.
Consecrated water of the Vansh Vriddhi Durga Kavach: how it is prepared and who drinks it when
The speaker says that while the anushthan and its havan run, a covered Kalash or lota of pure Gangajal is kept so that the energy of the daily recitation falls on it and the heat of the havan fire reaches it. Afterwards, a husband with a Shukra Dosha or similar deficiency drinks this water every morning on an empty stomach after bath, puja and Bhagwati's prasad. The wife starts drinking it on the day she is ritu-snata (her period over, hair washed, first puja done), then daily from the next day for some time; the longer she continues, the better.
Daily recitation of the Vansh Vriddhi Kavach after the anushthan and re-consecrating water
The speaker says that once the anushthan is complete, the mool kavach is still recited every day: at least seven times, and 27 times is best. When the consecrated water is used up, or none was kept, water is again placed near Bhagwati during this daily recitation to be consecrated, and both wife and husband drink it.
Consecrated butter of the Vansh Vriddhi Durga Kavach for conception
The speaker says that after the woman's ritu-snana, butter made from the milk of a pure desi cow — just one spoonful — is placed before Bhagwati and consecrated with this kavach. If she then eats it, he says, the texts describe that conception certainly follows.
Procedure for bringing a plant home for vanaspati tantra
Before bringing a plant from anywhere — especially a tantrokta plant, one taken as Vanaspati Tantra prescribes — the speaker says there is a prior process: purify the ground you are taking it from, sprinkle yellow mustard consecrated by mantra vidhan there, ask the deities of that place to remove whatever is there, doing this through your Ishta Devata, light a lamp and then give the plant its invitation, and come back the next day to bring it. Even after all this there is no guarantee if you lack knowledge and cannot see or hear such things; so bring it from a place that is right, and in a right nakshatra — a deva Nakshatra, above all Pushya Nakshatra, whether Ravi Pushya or Guru Pushya.
Hanuman's tantrokta kavachas and yantras on bhojpatra, energised by the Badvanal stotra
The speaker says Hanuman has many tantrokta kavachas and Yantras. He says they are made on Bhojpatra at a specific time, then given siddhi and made abhimantrit with this very Badvanal mantra and stotra in a specific Nakshatra or Parva Kala. He says if such a Kavach is filled into a gold or silver case and worn, or put on someone else, it gives special benefits of many kinds; this too becomes possible for one who does this anushthana.
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.
Bead-by-bead abhimantran of the mala with the Ishana, Aghora and Tatpurusha mantras
The speaker says the full method is to hold each bead and recite the vowels and consonants nasally, from a to am and ka to ksha, enclosed in Om as a Samput. But ordinarily two mantras suffice. First, with a little chandan water, chandan is applied to every bead while the Ishana mantra is spoken (Om ishanah sarvavidyanam ishwarah sarvabhutanam brahmadhipati brahmanodhipati brahma shivo me astu sadashivam), because Ishana, Shiva's form, is the lord of all vidyas and mantras; after all 108 beads, the Sumeru is charged with the Aghora mantra (Om aghorebhyo atha ghorebhyo ghora ghoratarebhyah sarvebhyah sarva sarvebhyo namah shivebhyah). Then a second round over every bead with kumkum and the Tatpurusha mantra (Om tatpurushaya vidmahe mahadevaya dhimahi tanno rudra prachodayat), the sumeru again with Aghora. The Abhimantran of the mala is then complete.
Piercing the putla with pins charged by vaitalik and pishachik mantras
The speaker says the final step is much like what films, serials and stories show, a pin pushed into a particular part of the effigy and the person dying at once, but the pin is not an ordinary one. It is kept for many days in the blood of a particular animal or in some vile place and awakened, that is, Abhimantran is done on it, with vaitalik and pishachik mantras. When that charged pin is driven into the Putla standing in the middle of the charged Yantra, the person who was targeted and given pratishtha there dies in abnormal circumstances.
Prayoga of a siddha Bajrang Baan: mustard seeds or bhasma for a child with nazar
The speaker says that once the bajrang-baan is siddha, it can be used in various ways — for instance when a small child in the house is crying a lot and one suspects Nazar or the like. Take yellow mustard seeds in the hand and first speak the whole invocation: Ram's name must be taken — "O Ram ji, be gracious, Sitaram, Sitaram" — then "O Hanuman ji, I am reciting your Bajrang Baan; awaken it, make these seeds Abhimantran-charged and fully chaitanya; for the protection of (the child's name) and to remove whatever obstacle is on him I am using this — awaken it and accomplish my work." Then recite the Bajrang Baan once, pass the seeds over the child from head down, three or seven times or as one wishes, and take them outside the house and burn them. Bhasma can be charged the same way and applied to oneself for constant protection, or given to family members.
Prayoga of a siddha Bajrang Baan: the knotted red protection thread
The speaker says a thread is charged with eight knots — Hanuman ji being the giver of the eight siddhis and nine nidhis — and from eight up to eighteen knots may be tied, with as many recitations as knots. For someone in the family in distress, a child studying away from home who is having trouble, or a child frightened at night: on a Tuesday wash a red thread first with raw milk, then with Gomutra, then with panchamrita or else Gangajal; tie eight knots, and holding each knot, taking Ram ji's name, do one bajrang-baan recitation per knot — eight recitations in all. Then place it by Hanuman ji, show dhoop and deep, light two cloves on a camphor, pray to Hanuman ji, and tie the thread on the person; he will be fully protected.
Further uses of a siddha Bajrang Baan: charged water for a troubled house, enemy stambhan withheld
The speaker says that once the bajrang-baan is siddha it can be used in endless ways. If there is a badha in the house, charge water in the evening while reciting the Bajrang Baan, add a little Gomutra and Gangajal to it, and sprinkle it through the whole house. If one knows which enemy is doing Abhichara karma, he says there is a separate vidhi for that — how, by the Bajrang Baan alone, an enemy can be stambhit and his vidya bound — which he will give on request after people have done the siddhi; he does not teach it here. Every vidya has many prayogas, he says, and one can do them comfortably, but one must become strong and make one's manobal capable enough.
What can be done at home by someone unable to reach the Kumbh?
Now the subject of snan comes, he says, and there is a most intense subject in snan, which he will also put out separately on the channel: that if in any way we are not capable of going to the kshetra of the Kumbh, then in that state, at home itself, wherever you are and in whatever state, before bathing you should do the avahan of Bhagavati in the bathing water, and bathe after doing that avahan.
How many vidhis are there for consecrating the bathing water?
There are two or three vidhis in it, he says: there is a mantra vidhi, there is also a yantrokta vidhi, and there is also a vidhi-vidhan of bathing after doing smaran and the like. Of these, whichever is the simplest vidhi-vidhan he will certainly place before all of you.
What is the best thing to arrange in advance?
Best of all, he says, whether or not you do anything else: obtain pure Gangajal beforehand if you can get it near your home. At least one litre, kept in a washed, clean vessel; and before Paush Purnima, or if it is possible to do it daily then daily in the morning after bathing — that is, doing it one day in advance — consecrate that water with the stotra and satnam of Bhagavati Ganga ji, the stotra and satnam of Bhagavati Kalindi, and the stotra and satnam of Bhagavati Saraswati. Kalindi, he explains, means Yamuna ji.
How is that consecrated water to be used, and what objection is raised against it?
Mix some quantity of this water into the water you bathe with, and bathe with that. Now, he says, someone will go looking for the shastrokta view and vidhan in this, and you may find someone saying that it is written in shastra that if Gangajal is mixed into any other water, then that water no longer remains fit even to be touched.
Anyone forbidding the mixing on Vedokta grounds should be asked for the full set of conditions
Keep in mind, he says, that a person giving such a statement, if he calls himself Vedokta, should also be asked: very well, if it is so, then what are the conditions? Tell the whole matter — in which states has it been said that Gangajal should not be mixed into other water? When you ask about that condition, what all his niyams are in it, then you will get more clarity, and see that what he is telling you he is telling half. He leaves the subject, he says, to those great personages who will try to remove you from it by saying: do not mix Gangajal into other water at all.
If Gangajal is already siddha, why recite a stotra over it?
The objection runs: who is to japa a stotra and satnam — Gangajal is siddha in itself, what need is there to make it siddha? Who is saying to make it siddha, he replies; it is our bhavana that is not reaching that level. We are not saying there is any lack of capacity in Gangajal — there is absolutely no lack; the lack of capacity is within us.
Reciting Ganga, Yamuna, Godavari, Saraswati over the water is what brings shraddha to the needed level
Our shraddha, bhava and samarpan towards that water will not be of that level until we have recited over it the mantra Ganga, Jamuna, Godavari, Saraswati. Capacity comes only when we know its mahatmya, he says; if we do not know the mahatmya, from where will capacity come into it? And punya done unknowingly, with the fruit obtained from it, need not become visible to you while you are still in the body.
Is a rare tantric object valuable in itself?
Nothing happens from an object alone — always remember this, he says. Until divinity is transmitted into that object it will not be divine. It will be awakened according to the nakshatra, according to the tithi, and then according to the mantra; only then will it be divine, only then priceless. Cut a small page of bhojpatra and keep it and it is not worth even fifty paise; you might get it for five or ten rupees. But write on it a small yantra of Bhagavan Datta and one beejakshar, and do crores of japa on it, and it has become property worth crores.
How was the abhishek material assembled?
Many kinds of festivity were held by them. Bhagavan Shankar had his attendants bring, together with all the aushadhis, the substances fit for a raj abhishek — whatever the dravya of a raj abhishek is — and from all the tirthas that there are, five kalashas each filled with water, and divine materials. There the Veda mantras were recited in a very loud voice. Thereafter Shiva called Shri Hari from Vaikuntha dham, because Vishnu had performed such bhakti of Mahadev that Mahadev remains pleased with him.
What did Shiva do for Shri Hari at that assembly?
At a shubh muhurta, seating Vishnu on the most excellent sinhasan, Mahadev himself lovingly adorned him with all kinds of ornaments. Binding a lovely mukut on his head and performing the utsav and mangalachar, Maheshwar himself performed the abhishek of Shri Hari in the Brahmanda Mandap. And he gave him all that aishwarya which he does not give to others — Bhagavan Mahamaheshwar Shiva gave his entire aishwarya to Narayana. After that Bhagavan Shambhu, who is himself independent, performed the stavan of Shri Hari and made his own paradhinata known everywhere.
How stri dosh is removed: initiation into the Chandika shaap anugraha mantra and its japa counts
The initiated guru, on knowing of it, orders that for release from stri dosh you do the anushthan of it. Through the shaap anugraha mantra of Bhagavati Chandika he initiates you in that mantra, does the pushtikaran, and then directs the japa — or a brahman sadhak who has done at least a hundred paaths of the Saptashati japs these anugraha mantras 27,000 times, or, according to the bhavas, since there are twelve bhavas, at least 12,000, as the guru or the kundali directs.
How is the kumbh bath done for release from a curse?
The kumbh is made in that nakshatra, and thereafter it is filled with water from 27 different wells; then that brahman — or you yourself, if you did the mantra japa yourself — will make the kumbh abhimantrit, and you will bathe with it for release from the curse.
What is prescribed for fear in the night hours belonging to the nishachar shaktis?
Especially the two and a half hours from 12 at night to about 2 or 2:30 in the morning, which is stated in every way to belong to the nishachar shaktis. If wherever you live fear pervades you in this time, or there is trouble, then you should take the wet dhoop that comes, or the wet stickless agarbatti, and keep it abhimantrit with this very Tantrokta Ratri Suktam, and light it at the time of sleeping at night.
What is the dharan mantra, and how is it made siddh?
Village people have a very current mantra connected with rog-haran, the speaker says, called dharan baithana — for when someone's navel has slipped. On the night of Sharad Purnima people make it siddh upon small clay sakoras, or upon a bowl of phula, which is a metal. Then they merely recite over that bowl and, as soon as the dharan — that is, the navel — has slipped, they sit there and blow the mantra, and the dharan seats itself.
Are there Lakshmi forms beyond the Ashta Lakshmi?
In the same way, the speaker says, in other regions the pujan of other kinds of Lakshmis is also done; besides the Ashta Lakshmi there are forms of other Lakshmis too, and their pujan takes place according to the region. Since this is a night connected with Shri tattva, on this night the vigraha of Lakshmi ji — of silver, of gold, or whatever you may have kept, a gutka and the like — should be seated at night or at dusk in the pujan place, and her abhishek should certainly be done.
Abhimantrit prasad fed to a colleague who is himself a sadhak with a siddhi
The speaker gives one more way a mantra loses its power: you do Abhimantran of some item and feed it to a person you should not have. Suppose the person at your workplace or office is himself of tantrik disposition, himself a sadhak who has obtained some siddhi, and you unknowingly took a sankalp "let this person come into my favour" and fed him some Prasad charged with your mantra. In that condition, he says, your mantra will be weakened by the effect of that person's Tapobal.
What is the alum and black pepper bundle?
A small thing added to the Kamakhya Kavach for those days. Everyone knows what alum is: if a mother who performs sadhana is rajaswala, take a little black pepper and a little alum, tie them in a red cloth, and keep it beside you on the bed — beside the pillow, not under your head. When you do japa, simply take it in your hand, complete the japa, and put it back. A woman sitting to do sadhana for the first time in her life should not do this.
The substance kept abhimantrit through the rajaswala days is tied at the waist on a Dashami tithi.
If the sadhika who does the Kamakhya Kavach has kept this substance abhimantrit during the time she was rajaswala in the middle of Navratri, then only this much is to be done: have it tied at the waist of the woman concerned on a Dashami tithi — whether of Krishna Paksha or of Shukla Paksha, on a Dashami tithi.
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.
Five or seven kusha are made into a small broom of one bitta for the abhimantran.
Of Bhagwan Dattatreya, he says, you have to take a small quantity of kusha — five or seven kusha — and make of it something like a broom. A small one, of one bitta. Take that and sit down to perform the abhimantran.
The panchang, shatkarma and achman come first, then a brief Ganpati and guru pujan, before the material is charged 108 times with the mala mantra.
Perform the initial kriyas — the panchang they do, the shatkarma and the rest, the achman at the beginning, that whole vidhi — and do the Ganpati pujan and guru pujan briefly, in ordinary short form. Taking Sharad Purnima as the example day, do all that first. Then, if you have performed an anushthan of Bhagwan Datta's mala mantra, even of 1100, you will charge the material with that same mala mantra, at least 108 times.
The mala is counted with the left hand while the right keeps touching the kusha to the bowl, the powder never knocked out.
Whatever you use to turn the mala or to count the 108, do it with your left hand. With the right hand, in which the kusha is held, keep touching it upon the bowl. The material inside — the powder you have prepared — must not be knocked out; it should not fall. Keep it safe, keep touching, and keep reciting the mala mantra.
Charged 108 times, the material is then kept safely in a box.
Doing this, charge it first. How many times? Do it 108 times, he says, and keep it safely in a box — having done it 108 times.
The second lamp also takes mustard oil, with the charged material applied to the wick itself, and burns that way.
The second lamp, whether kindled in clay or in brass, will also take mustard oil, and into it will go the material you have prepared and charged. That is, the whole of this material is applied to the vartika, to the wick, and it burns.
Khair wood joins the apamarg for a Bhairav prayoga, the abhimantran and material otherwise unchanged.
In exactly the same way, if the listener is making Bhairav ji's prayoga — having done Bhairav ji's ashtottara satnam, or using the Batuk Bhairav Brahma Kavach — the whole abhimantran will be by this same vidhi and the material also will be the same, but for the samidha he should use khair wood. Let khair wood and apamarg wood both be used, he says, and let the listener perform this vidhan.
No havan at all: red chirmi and yellow mustard powdered in a brass bowl, charged 108 times with the ashtottara satnam, the moonj kusha touching it throughout.
If you have made use of Batuk Bhairav ji's mantra and have used khair wood, he says, that is for the dhoop — he is discussing no havan at all, nothing special, only the simple thing: red chirmi and yellow mustard made into a powder, kept in a brass plate or bowl, and, seated on your asana having done everything according to vidhi, charged with Batuk Bhairav ji's ashtottara satnam by taking the moonj kusha and touching it while reciting, 108 times.
Brahmacharya at the time of the dhuna means only this: the body must be pure when it is given.
Whether the listener uses it in the deep or in the dhoop: when he performs the abhimantran he will be pure, and when he gives the dhuna also he must observe full brahmacharya. The meaning of observing brahmacharya, he explains, is only this — that at the time of giving the dhuna the body should be pure. Not from just any sort of body.
Eleven hundred paths of the eleventh adhyaya of the Shrimad Bhagavad Gita, or of one's own aradhya, are taken up after that.
After that, either the path of one's own aradhya, or of the Shrimad Bhagavad Gita — and take the shelter of the eleventh adhyaya. Since the listener is himself a brahmin, he should learn the uchcharan and do at least eleven hundred paths of it, keeping water in front during the path so it becomes abhimantrit, and sprinkling that water with kusha on the upper part of the main doorframe of the house.
What if the house already exists and abhichar is being done against it?
Having completed the house, he turns to the next case: suppose the house is already built, everything is in place, and a prayoga is presently being run against it. In what manner should the bandhan of the house be done, and what should be done how.
What is the order of work on the day of the griha bandhan?
On the day you are to do the griha bandhan, he says, do kshetrapal nikari on that day too, and only after that bathe and make all the preparation for the griha bandhan. The keels are made abhimantrit first — a tridhatu keel, an iron keel, a silver keel, a copper keel, three kinds of keel made abhimantrit through havan and heated in fire and so awakened — and before fixing them, kshetrapal nikari is done first.
How should a kalash be prepared before things are placed in it?
He says that whatever object you are going to make abhimantrit — whether a keel, an astra and the like, or a kalash that you seat — you should first bathe and purify the kalash with panchagavya and panchamrit and only then put any abhimantrit object into it; and you should also make the kalash itself abhimantrit with a mantra of this kind, and only after that fill any material into it.
Why does the metal being made abhimantrit matter?
He says it is necessary to explain this subject because when we employ any energy, when we generate mantra energy, the greatest matter is which metal you are making abhimantrit, which object we are making abhimantrit — so that it may be understood how much its capacity of holding is.
What is the ark prayoga for griha bandhan?
Or, he says, the use of ark, that is of juice — such as nimbu, or akvan, or a twig of apamarg wood that is still quite wet, that is, not dried. When all these are squeezed, ark comes out of them; those arks too are made abhimantrit, and with them we perform griha bandhan — but for that the four directions, the whole of your house, must necessarily be open.
What does it mean when food will not stay in the body?
He tells Shambhavi ji that this means either there is vat dosha in your body, or else there is some khilaya-pilaya thing that is not even able to stay in your body. For this, take an abhimantrit object from some sadhak, telling them the nature of the problem, and eat it; that thing will come out and you will get relief. Either its time is complete, or it is being troubled because of the sadhana you are doing; once it has come out, peace will form in your body.
How is the Ashtottar Shatnam used in an utara?
In such a state, when the utara is done, then the vessel upon which we do the utara is also made abhimantrit — with the Ashtottar Shatnam itself. And even after doing the utara, and before doing it too, for the sake of one's own protection, one should do the path of the Ashtottar Shatnam itself with the sankalp that our protection may happen; and after the visarjan of the utara as well, the vidhi vidhan of the Ashtottar Shatnam should again be done with a sankalp. By this the parihar of these doshas happens to some extent — not 100 per cent.
What exactly should be done to remove that dosha?
Doing the path of the kavach and the like at once in the house, sprinkling water and doing prokshan upon oneself; empowering water with the names of Bhagavan and empowering panchamrit and eating and drinking it; and doing abhishek and the rest of Bhagavan Shiva while reciting the Rudrashtakam according to capacity — by this the parihar of this dosha happens immediately. If you keep it stopped and do not do it, then difficulty begins to occur.
What is done at the khunta in the morning?
In the morning, at the place where the gau mata is tied, go to that khunta with a little akshat coloured in haldi, along with water, and the dhoop that is burnt — especially the dhoop burnt in the puja of Bajrangbali. Burn the dhoop well there, keep dhoop and deep lit, pour the water, and while meditating on Bhagavati Kamadhenu and Maa Nandini, who are forms of Bhagavati, forms of the gau mata, and on Bhagavan Pashupatinath Mahadev, offer your prayer there.
How is that dust prepared and consecrated?
Bring it home, and into this same earth mix kesar, ashtagandha and the rest; then, taking the name of Bhagavan Pashupatinath Mahadev, or consecrating it in his name, or by doing eleven mala or one hundred and eight mala of the Panchakshari that same night, consecrate it and keep it.
How is that mixture made and applied to the child?
Grind the kali haldi with this dust, mix it in cow ghee — these three materials together — and consecrate it with the mantras of Bhagavati, of Bhagavati Kali, with the Jayanti Mangala Kali mantra. Then apply a little of the whole material on the child's navel each night before he sleeps, or just after he falls asleep, around eight or nine at night, and leave it. Start doing this continuously.
Should the Tripund tilak be applied during the puja or before sitting for it?
Apply the consecrated (Abhimantran) tilak before you sit, ahead of beginning the worship. If your discipline requires applying it in place, keep a mirror at the seat and apply it from there.
Where is the Yashoda form described, and what is the Garbha Chandi prescription?
In the Gupt Garbha Chandi, and in the Radha Tantra, where Bhagavati Yashoda's particular form is described with the Garbha Chandika in Samput. The prescription there is that butter made from cow's milk be consecrated with her mantra and fed to a pregnant woman, for the protection of the womb.
How is a copper kada consecrated for protection?
First check whether a copper kada suits you at all. Then submerge it at least twelve days in the water of the Triveni Sangam or in Gangajal — in Gangotri water above all, because that alone leaves no film on it — keeping the water itself in a copper vessel. Then consecrate it with a mantra.
How does the thirty-four Yantra procedure actually work?
None of those hundred and eight goes into the taveez. Write it a hundred and eight times on Bhojpatra, pack the Yantras into wheat flour as a hundred and eight pellets and put them into a flowing river or a pond so they reach the fish — a water-element matter, accomplished by Varuna's blessing. Then make a fresh Yantra to wear.
How is a kada made from a mother's anklet consecrated?
It will not need consecrating. Have the kada made; then on a Monday of the Shukla Paksha, wash it well with cow's raw milk and tell your mother to put it on you herself. She has kept it against her body so many days — it is greatly consecrated already.
What can be done for the protection of a pregnancy?
Three options, all consecrated by a Kavach you have accomplished — best of all the Kamakhya Kavach: a red thread with thirteen knots tied at the waist; a Gomti Chakra with red Gunja sealed in red cloth; or black papaya seeds gathered in Pushya Nakshatra and sealed in black.
What is Shukracharya's curse on madira, and what is shodhan?
In the same way, when Bhagwan Narayan took the Mohini swaroop and made the asuras drink madira so that they were deprived of the amrit, a curse was given by the daitya guru Shukracharya as well. For this reason there is a process of shodhan, the speaker says: when karan is offered to any deva shakti, before offering it, it is freed from the curse of Krishna and of Shukra — and only then is it offered, and only then is it drunk.
Can a complex yantra be written on paper instead of bhojpatra?
Yes, it may be written on white paper, the speaker answers; pran pratishtha has its own vidhi. If the yantra is very complex, have it engraved on a copper plate by a goldsmith, or have it engraved on a silver plate. Whenever a yantra is to be made, even ordinarily by a goldsmith, first look at the auspicious day and the person, and speak to the goldsmith to have it made between such and such hours — even if he takes a hundred or a thousand rupees more, it should be made at the right time.
What are the rules for the tulsi leaf and the water in that remedy?
The tulsi leaf must not be plucked on Ekadashi and Dwadashi — that is, on the sudosh — and must not be plucked on a Sunday or a Thursday; so pluck it in advance and keep it, and then do the path of the seventh adhyaya. When the water has been made abhimantrit by the path, give a little of it to everyone to drink as the charanamrit of God, and sprinkle it in the house too, sprinkling three times at the main door. Begin it from tomorrow, Somvati Amavasya, which is a very good and extremely auspicious day, and continue it without break for a whole year. Do not call anybody and do nothing else special; do only this much, and benefit will certainly come in the pitru dosha.
What should you do at home while an anushthan is being done for you elsewhere?
Wherever you are having an anushthan performed — with him or anywhere else — he always says that at home you should at least light a deep and baati before that devi or devata and pray to them to show their grace upon you. No great personal individual anushthan is being done for you there; there are only ten or fifteen ahutis in it.
How is the siyar singhi made siddha, and by whom?
He says this belongs particularly to the sadhaks of the Kamakhya parampara and that he is reporting what he saw directly. The siyar singhi is made siddha with the mantras of Bhagavati Chamunda, or with mantras of such forms of Bhagavati in which Jagadamba is in a most prachanda form; it is consecrated and energised by those mantras. Only sadhaks of that guru parampara are able to do it — a brand-new sadhak who wishes to attempt it will probably draw some ill effect.
On which day should a silver chhalla be worn, and how is it consecrated?
Wear a silver chhalla on the finger on the Monday of the Shukla Paksha, he says, and consecrate it with the Tantrokta Divya Sukta.
Does sutak affect a bronze kada worn with a Mahabhairav mantra?
Asked about a bronze kada on which the Mahabhairav mantra was japped and worn, which was removed before mrit Sutak applied, he answers that no effect of sutak-patak will fall upon a bronze kada — stay free of anxiety. A kada of silver, bronze, brass or copper that you are wearing is pure as soon as you bathe.
On which foot is a kada worn, and does it need separate siddhi?
Asked on which foot the kada is worn and how it should be made siddha — whether the vidhan given in the Siddh Sabari Vidya, the Kali Mata one, can also be used to make a foot-kada siddha — he answers that there is no need to make a foot-kada siddha separately. Having offered it to Bhagavan, and especially having offered it to Bhairava ji, you can wear it on the right foot. Men should wear it on the right foot. And if you are in diksha, in a parampara, then wearing it by your guru's adesh is better.
How was Ganesh's elephant head obtained, and how was he brought back to life?
Shiva told the Devas to go to the northern direction and join to the trunk the head of whatever they met first. In the Shiv Mahapuran what they found was a one-tusked elephant. Shiva then consecrated water by his Vedic mantras and sprinkled it, and at that touch alone he became alive.
What can the ash from one's own paath be used for?
The speaker says people do not believe that if we recite the Narasimha mala mantra or some other kavach, and dhoop burns while we recite, the ash formed from that dhoop can be empowered and thrown on a person on whom a vichar has already been running — and the vichar will be cut. The reason it does not work, he says, is that you will not do the japa; there is no surrender within you.
Which mantra works during sutak, and how is the coconut empowered?
The speaker says Bamanti Kalika will work — the Bamanti Kalika mantra will run in sutak, and will run all the stronger. He notes this is a little off the householder subject but that a person should keep such things ready; if you have fear, do not do it. Then empower the coconut with those mantras according to your strength, only as long as the fire burns.
How exactly is agni sparsh performed?
Take the camphor from the very fire kindled in the havan kund; touch the camphor to it and kindle the flame. Then first wash all the malas with cow's milk; wash the kavach and the yantra with cow's milk and then a little water and purify them, and very quickly pass that mala, that yantra, that kavach right through the fire. Never set about burning it, he warns. Agni sparsh means it passes across in an instant — through the fire, across, come away, not burnt, only touched. Whatever the fire touches becomes pure; Agni is directly a god and purifies everyone.
What has to be done after a mala or Kavach is worn through birth or death Sutak?
A thread is changed; a copper Kavach is immersed; a silver one on a thread needs only the thread changed. The japa Mala and Gomukhi are washed, bathed in Panchagavya or panchamrita and Gangajal, scented, and then passed rapidly through camphor flame three or five times.
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.
Puja energy that feeds the enemy's masan shakti once the kul guardians are bound
The speaker says the enemy then establishes a masanik shakti in your house through some object or a sprinkled abhimantrit item — if not in one attempt, then in two or three. You go on doing puja and path, and energy is still generated, but that energy of japa and puja can no longer reach your ishta, your kul shaktis or your kul pitrs, because the tantra process has sieved them out and bound them. So the energy goes to the shakti your enemy projected, which begins to receive your puja. As your troubles grow you increase puja, bhog and kriyas, and that shakti grows ever more powerful.
Fragrant substances are best worn by the mantrokta vidhi
He tells a listener by name that he had told her this thing last time, how and what should be done. You should wear fragrant substances by the mantrokta vidhi — that, he says, will be the best.
He would read and blow on sight, which the other boys took for a joke about tona
The speaker says the boys teased him at the time, joking that somebody was doing tona or totka — but in truth he had been taught some such thing. He would begin reading on sight: he would read and blow, read and blow, for the whole five minutes. Later the girl became completely fixed on marrying him and left home.
An abhimantrit iron trishul, however small, belongs at the main door
Third, he says, near the main door of your house there must certainly be a trishul — symbolic if need be, small if need be, but an iron trishul, one that is fully Abhimantran-ed. He says the whole vidhi for this was already given on the channel two or three years ago.
Is self-abhimantrit water the same as water from a tirtha kunda?
No. The effect of doing it having yourself made the water Abhimantran-ed, and your using directly the water of the kundas of the tirthas — between these, he says, there is a very great effect and a very great difference.
May a woman be given a thread abhimantrit with the Batuk Bhairav Brahma Kavach?
Asked whether women may be given a thread, abhimantrit with the Batuk Bhairav Brahma Kavach, to tie at the waist, the speaker says it is better to do it with the Kamakhya Kavach.
Is there any rule after wearing the thread siddh in the thirty-two names sadhana?
Asked whether there is any rule after wearing the thread that was to be made siddh in the sadhana of the thirty-two names, the speaker says no — you can always wear it, and there is no special rule in it of the kind you are wanting.
The separate thing that remained to be given for a child who does not speak is a solid ball made of pure 999 silver
A listener had earlier asked about her child not speaking and was told the japa of the mantra of the eleventh adhyaya, which is going on, and was also told that something separate would be given. It was the matter of the silver ball that had remained to be said, the speaker says: get one solid ball made of pure silver, the 999 silver which is entirely pure.
How should a silver ball be abhimantrit and worn for a child?
Having got the solid ball made, abhimantrit it with the twelve names of Ganpati ji and get it worn round the neck in a green thread or in a silver chain itself, on the day of Wednesday, in the hora of Budh, in whichever paksha. Especially if the pujan can happen on a Wednesday falling on Chaturthi, on that same day; and better still, if some Brahmin of a Ganpati temple, or any Brahmin who has the experience of reciting the Ganpati Atharvashirsha and who has done at least 108 path, gets that solid ball abhimantrit with the Ganpati Atharvashirsha 108 times in one single day — then get it worn round the child's neck in a silver chain itself, on Wednesday in Budh's hora, and especially if Wednesday falls on Chaturthi, on that day.
For which troubles of speech and mind is the silver-ball prayoga used?
If there is any kind of difficulty connected with speech, or connected with the throat especially, or if some dosh connected with the intellect or the brain arises in a child or is there from birth, then for them too this kind of prayoga should be got done by a special vidhi vidhan, the speaker says. And if you are yourself a sadhak, then you can also do it yourself — do it and see, there will be great benefit.
What if no Brahmin is available to do the silver ball's abhimantran?
And if there is no pandit ji, if nobody is being found, then having abhimantrit it 108 times with the twelve names that are the Sankat Nashan, then get it worn, the speaker says. The rest of the rule will remain the same: if Wednesday falls on the day of Chaturthi it is the most excellent of all. For the rest, if there is an emergency, then you may get it worn on any Wednesday. In that, Krishna Paksha and Shukla Paksha are not to be looked at.
How should a silver ring or kada for Chandra be worn?
Asked how to consecrate and wear a silver ring or kada for the graha Chandra, and what puja or sadhana to do for Chandra, the speaker replies with a question of his own: in what position is Chandra, that you should wear a silver ring or kada? For this, first get your birth chart analysed by a proper jyotishi or by a sadhak, and only then wear it. According to that there is a mantra — there is a tantrokta mantra too, and there are sabar mantras as well.
What small upaya helps someone in great distress going to Vindhyachal?
There is nothing greater than her, the speaker says; when all doors in life have closed and it seems no human being will support you, it is those devi shaktis that support you. So whenever you go to Vindhyachal and are not finding any person, and there is much distress in your life and trouble connected with tantra, do this small thing: before going, have a silver supari made, solid and not hollow, upon a sheet of silver. Have either the name of Bhagavati Vindhyavasini written on it, or if you do not have anything written, then have an Om, the symbol of a trishul, or Bhagavati's face made upon it. It becomes a kind of amulet, of silver.
Which gomutra is beneficial, and how is it used?
Asked whether what has been fed or given to drink is set right by gomutra, and from which gomutra, the speaker says: a cow of one colour, a Girnari cow, a desi cow. When a desi cow is being milked in the morning — at the time when the milk is being drawn — the urine that the cow discharges at that time. If that gomutra is chiefly consumed, having been made abhimantrit with mantras, whether by some sadhak or by an ordinary person reciting the svastivachan and such, then very great benefit comes from it.
How is a perfected kavach used?
Asked whether the benefit of a kavach comes merely from wearing it or whether it is used in some other way, he tells Rakesh Sharma ji that when you recite the kavach regularly, it stands written in the phalashruti. The vidhi of perfecting it happens once; after that, when you recite daily, its benefit will keep coming to you of itself. Secondly, if you write out the whole kavach and wear it, that too gives benefit; or a protective yantra of the deity, of whichever shakti's kavach you have perfected, is constructed, consecrated with the kavach, and worn after havan and the rest.
How is the beej written on a bilva patra in the Durga Chalisa siddhi?
Asked whether, in the siddhi of the Durga Chalisa, the beej is to be inscribed on a bilva patra on the smooth part or the back part, and whether it is to be offered straight or inverted like on a Shivling, he tells Akash Gupta ji: it is to be done on the straight part, not on the smooth, that is not on the back side — do it on the front part. And the offering is to be made straight; there is no need to offer it inverted as upon a Shivling.
He comes as a customer or friend, or sends abhimantrit samagri — and the work happens on the chaukhat
The speaker says he may go as a customer, as a friend, in any manner at all — he will go there, because he has to complete his process; or he will send somebody after having his material abhimantrit. And in this, he says, the chaukhat is always of the highest importance.
Consecrating the foot band with a rakshak deity
The speaker says the foot band is best consecrated with the mantras of the rakshak (protector) deities. Before wearing it, dedicate it to the shakti of any one of Bhairava ji, Hanuman ji, Ganesha ji or Narsimha ji: do their pujan, bathe the band in raw milk, offer dhoop and deep, scent it well, offer it to them and leave it for at least one day — longer is better; for instance offered to Bhairav ji on Navratri Pratipada and worn again on dashami. The offered band may be worn, but once it has gone on the foot it must never again be placed at the puja place.
What is the shodhan procedure for a mala, yantra or kavach?
Even know this much, he says: for the mala on which you are doing japa, for the yantra on which you are doing pujan, or for the yantra about which you are telling someone — there is a complete vidhan, in a very broad form, for when its re-pratishtha and its shuddhikaran are to be done again, from time to time, according to the paksha in which and the manner in which you performed it. This is what is called the process of shodhan. Whether it be of a yantra, of a mala, or of a kavach — it exists for all of them.
Shodhan is now waved away for the sake of growth — stay limited to your own family
But where one is not authorised, he says, your present gurus will say, oh, no problem, do it, do it. There is a problem. Those who were the original ones never said so; the original ones came walking entirely by rule. Now, because growth is to be made and these things are to be increased, people ignore all of it completely. The process of shodhan is happening nowhere. It may be happening, he allows, but from the state of things it seems they will not even have heard of it, let alone do it. And this, he says, is why he always says: do what you are doing, stay limited to your own family — but if you try to make a commotion outside the family, then the commotion will later be made with you as well, whichever field you may be in.
Can a rudraksha mala be worshipped daily like a vigraha?
Asked whether a rudraksha mala can be worshipped daily like a vigraha, he says: absolutely you can, Mahesh ji — we do it daily. On Maai's vigraha there are nine-mukhi rudrakshas, the whole set; their abhishek and snan happens daily, and the pujan and the process of shodhan of each single bead runs daily.
Speaking with even five people a day incurs interference, so the prayashchitta karma is done daily
What do you suppose, he asks — that with so many people whom he converses with here, or on Telegram, or on call, it is not so? If he has spoken with even five people, then for the sake of that the whole process will then be performed. Just as they discussed today, that when a sadhak interferes in prarabdha then the prayashchitta karma and all the vidhi vidhan should be done and completed intensively — so brother, all these things come into that. So absolutely do it daily.
How should yantras and vigrahas be maintained daily?
However many yantras there are, he says, have rudraksha malas worn upon all the yantras. The abhishek of all of them happens daily. Make a separate system for the Shri Vigraha and a separate one for the yantra. On hearing it, it will seem a very heavy process, but when you acquire the practice, when you are a sadhak and such practice has come, then make a sequence for all of it and within an hour it will be done in a flash. The abhishek and shringar process will run once, according to the vidhi; then, sitting comfortably on the asana with the vidhi vidhan, the second process, and then for all of them the avaran pujan and the rest of whatever is due. He stops there, saying he will not tell more or people will start including it.
How can the Datta Mala Mantra be used to free a troubled person, through abhimantrit prasad and uchchatan of a thing?
The best course, he says, is that if there is trouble and you have already done eleven thousand japa of the Datta Mala Mantra, then abhimantrit prasad with that very mantra and feed it to them. Uchchatan is also done of a thing: the process of tantra works upon anything at all — this is Mahatantra. So through this Datta Mala Mantra, take a thing that the concerned person likes; he must eat food, after all.
What is the sendha namak prayoga?
There is sendha namak, he says: abhimantrit the sendha namak with the Datta Mala Mantra by doing a hundred and eight. Bring and keep at least a hundred and twenty-five grams of salt for the whole of eleven days and charge it. Then tell whichever woman there is in the house that when food is to be given to him, this salt is to be mixed in the dal or the sabzi and given. But the mantra must already have been made siddha by you beforehand, japped well for at least three to six months.
The prayer over the salt asks Bhagavan Dattatreya for that person's uchchatan from the thing
Do this process and see, he says. All that is to be said there is: He Bhagavan Dattatreya, show such grace that this person gets uchchatan from this thing. You are doing this on the path of dharma. When you do it and see, then by the time that salt is finished the person will have become uchchatit. In this way, whoever is going on a wrong path in the house, if you are a sadhak you can use these things thus; you do not need to go to anybody else. Become capable yourself, he says.
Abhimantran and yantra processes are withheld because capable people do not come to YouTube for them
The process of doing abhimantran, and the use of a yantra and so on, he says he does not tell for this reason: that people capable to that degree will hardly come to YouTube to look for it, and even if they learnt it they would hardly do it. They will only listen and move on. Those who have to do it really ask, and they also do it.
What is the difference in effect between a Dattatreya prayoga and a sabar one?
In just the same way, he says, if you use a tantra vidhi for getting alcohol, gutka or tobacco given up — if you use the Dattatreya Mala Mantra or any siddh mantra, take a sankalp, make the salt siddh or the sugar siddh, and feed or give it to someone, then the effect it gives will be of a different kind: it will be balanced. But if you use a sabar and so on, and an abhicharik prayoga falls upon the person in front, then he may even go mad. That is why, he says, rather than giving a kriyatmak mantra he tells all of you to do this mantra.
Mantra-charged nimbu kaat: the Jayanti Mangala Kali example
The speaker's example: someone who does five malas (or even one) of Jayanti Mangala Kali daily — a mantra in which 11 shaktis, mahashaktis and all the powers of the pitrs move — and has crossed 10-11,000 japa, sees a family member harmed physically and mentally by a mantra or tantra prayog. He takes a raw lemon in hand, charges it at least 11 times with that same mantra, prays to Bhagavati to stop whatever prayog was done and to honour the sidh ishta mantra he recites daily, waves or touches the lemon over the sufferer, then cuts it as a bali and squeezes it; the related energy begins to be completely destroyed by the mantra and the lemon's energy alone.
What can be done for a three-year-old who does not speak?
Get the medical treatment done properly first. Second, have the birth chart analysed — what the state of the second house is, and what difficulty is arising with Kantha and Vani. Only if nothing is found medically, use the Saraswati mantras of the eleventh chapter and give the child water consecrated with them.
What should be done with a newly obtained mala or Kavach?
No prescription is needed — use it directly. Only this: whenever you obtain a Kavach or a mala, certainly perform their first worship, in five ways. Abhishek with raw milk, then with water, an anointing with Gandha, Dhupa, Deepa and Naivedya offered, and Aarti shown with camphor.
How are new unstitched clothes for sadhana consecrated?
They will be consecrated of themselves when you perform the procedure, or the japa and Havan and the rest. Do not consecrate them separately without a Deeksha Vidhan and the like.
If pran pratishtha is done, which kind should it be?
If you wish to have pran pratishtha done, that is very good — have chal pratishtha done, not achal; that is, at home one should have done only that by which you can take it elsewhere as well. And even if you do not have pratishtha done, whenever a murti is brought home, if you do its abhishek with panchamrit and the rest and after that, if you wish, an abhishek with milk by the hundred and eight names or by the thousand and eight names, then it is exceedingly good.
A new house is built but the havan and griha pravesh have not happened — how to do keelan and protection?
Sumant Sharma ji, he says, it is exceedingly good if you have the keelan of your house done by some capable sadhak. If you wish to do it yourself, then in the place where you now live do the anushthan of the vidhan of the Argala that has been told to you, and — by the vidhan that has been told, of how the trishul and the rest is to be made abhimantrit — having done the abhimantran by that vidhan, you can do the keelan of your house.
The Gayatri mahapurashcharan of twenty-four lakh japa is the measure of the strength required
Suppose, for example, that we have done the mahapurashcharan of Gayatri, that is twenty-four lakh japa. Then by Bhagavati's grace such capacity is attained by such a sadhak that if some person afflicted by an avichar sits before him and he, making a sankalp, gives him water and the like made abhimantrit with Gayatri to drink, then however great a prarabdha there may be, relief will be had by him.
Dehleez raksha vidhan: Saptashloki siddhi, Kaal Bhairav ekakshari japa, samput path over a copper lota, and the water poured on the threshold
The vidhan the speaker gave has three parts. First, siddh the Saptashloki with 7000 Japa; the sadhak did this over six months, from Sharadiya Navratri to a little before Chaitra Navratri, though it was complete in three. Second, at chaitra-navratri take the Ekakshari bija of Bhagavan Kaal Bhairava, the single bija only, and do 1.25 lakh japa, extended to 4 lakh so that the bija became prachand; the sadhak already wore the Yajnopavita from his wedding and did proper sandhya with the Gayatri updesh of a good acharya. Third, from baglamukhi-jayanti, do the Samput path of the Saptashloki with that ekakshari bija, by the samput method on the channel, holding a copper lota of water with Gud, a few red or rose petals and a little rose ittar, praying that the house be fully bound, the dehri sealed, Bhairav ji's guard set on it, and any outside shakti that crosses it to do harm be destroyed and punished by him. A traditional Sabar Mantra with tantric pranav and bija, which he shared privately and does not give here, then sets the charged water in motion; it is poured on both sides of the dehleez, alongside the regular dehri pujan and the atta-deepak.
How is water consecrated?
For consecrating water one then has to learn the mudra, the speaker says, if you want it in the proper manner; and mudra cannot be displayed publicly. For mudra one should at the least be doing Gayatri, and then that subject will become clear. The whole vidhi of jal abhimantran in tantra brings mudra into it. But for the ordinary consecration of water, simply place the water before you and, looking at it with your gaze, with the feeling that the energy of the mantra is going into it, do the japa; and it will be consecrated.
Can consecrated water be given for severe abdominal pain?
If the pain is your own and you have not previously done the purashcharan, then it will not happen, the speaker says; in that case you should take someone's help.
How are the navel and waist to be protected?
Then at the waist, the speaker says, one must certainly keep one's navel protected. For the protection of the navel and of the waist, you may if you wish wear a silver chain at the waist there, or else wear a thread and the like made abhimantrit, together with some tantrokta materials — that is most excellent.
At those parvas the full shringar, from head to nails, is made abhimantrit and offered on the vigraha.
At this very time, the speaker says, where people have established Bhagwati's shri vigraha or her pind at their own place, all the ornaments there are, made abhimantrit, are offered — the whole of it from head to nails, whether the bichhiya, the payal, the articles of her hands, the bala and the rest, the kamarghani, the mangalsutra at the neck put on, the haar put on, the nathiya, the maang tika, her entire shringar will be done. But all of it made abhimantrit by mantra, in full accordance with vidhi.
How do abhimantrit ornaments act when a tantric enters the house?
The speaker says those gold or silver articles become so distinctive in themselves that when they are put upon Bhagwati's vigraha or upon that pind in which Bhagwati, that yogini shakti, that divine shakti, has perpetual residence — then if some tantric comes there by deceit, becoming your relative or coming as a guest saying he is a visitor, and performs a tantric prayoga there, she will not have to do anything and will not respond, because she is a saumya shakti. But these abhimantrit ornaments that she is wearing act upon her as astra, because such mantras are used in them, and the counterstroke happens at once — and the trouble begins there.
What should an ordinary sadhika do with her own ornaments?
In the same way, the speaker says, suppose you do path of a kavach: then wear the ornaments after making them abhimantrit by the kavach and the rest. And a sadhika or a sadhak should never wear any ornament at all without first offering it to their aradhya — whether it be of ten rupees or of ten lakh, as much as is possible.
Anything worn goes first into Bhagwati Vindhyavasini's night shringar, and is then worn for life.
The speaker says that whatever is on his own person — whether of a hundred rupees or of whatever value, whether of gold or of anything else — he simply does not wear without first giving it to Bhagwati Vindhyavasini in her mool swaroop shringar. Whatever goes into the Mother's shringar, be it of a hundred rupees or of ten thousand, will go straight into the night shringar at the Mother's place and be worn by her all night. In the morning we then wear it for the rest of our life. For one thing the bhava of the heart stays awake; for another, so powerful a shakti wore it all night, so think how great its energy must be.
Should the ornaments be left at a divya kshetra, or brought back?
The speaker says do this at home; he is not telling you to go to a divya kshetra and leave it, only to find afterwards that you never got it back. He recounts that at Kamakhya, where they had gone with the payal and the rest as shown in the video, a pandit ji said to give it to the pandits, that there was no need to offer it there and it would be forgotten. He said he would give it to the pandit ji but then it would not even be touched by the Mother. Inside Kamakhya it stays wholly dark with only lamps burning; he took up the whole set of ornaments — two payals and a gold nose ornament — and placed them all below near the Mother.
How is the Baglamukhi sadhana to be done without deeksha?
You should do panchopachar, dashopachar or shodashopachar pujan daily, he says. The easiest way to perform pujan in sixteen ways is to gather the objects together and keep them in sixteen separate vessels, and after that first of all do their puja. After performing the shodashopachar pujan, the best thing will be to do archan — that is, to perform her archan with 1108 names using flowers mixed with haldi.
Free the pitr first, then weaken the Muslim thing: the Varah-tusk gomutra prayog
The speaker says he shares this experience to show that whatever you do does bear its full effect, but the method has to be changed a little. Once you know clearly that the Pitr are in Bandhan and a Muslim thing is present, the first task is to free the pitr from bandhan — and no single method of bandhan-mukti can be applied everywhere: where a Muslim thing is involved, something must accompany it so that the effect of that thing is reduced. Here two or three such vidhis were done, including a Varah prayog: a boar's tusk was made abhimantrit in cow's urine, Kusha was tied to that tusk, and Gomutra charged with a special mantra was sprinkled in the house. He will not reveal that mantra — it is best given only to the one who needs it; some things must stay secret. All of this weakened the thing, though it was old; but the decisive factor was that everyone in the house was mentally strong, all supported each other and all did the puja, path and havan properly. Quarrels and strife certainly happened and it was not a peaceful time; he kept motivating them: do it, do not give up now. By Bhagavati's Kripa the house has been much at peace since this Navratri, things have become gentle, and special sadhanas have been started again.
Is japa necessary on a gemstone before wearing it?
It absolutely is, he says. Before wearing any ratna whatsoever, it is absolutely necessary.
On which day and in which paksha is a Shukra ratna to be energised?
On a Friday, and first of all a Friday in the Krishna Paksha. If it were a deva-connected graha it would be otherwise: Brihaspati being the dev guru, his falls in the Shukla Paksha; Shukracharya being the danav guru, his falls in the Krishna Paksha. On the Friday of the Krishna Paksha, at the very time when Shukra is risen, do his abhishek methodically with panchgavya and panchamrit — the full avataran will not be possible, but at least do the abhishek — and having done it, do abhishek again with pure Gangajal. The choghadiya is to be seen not at the time of pujan but at the time of wearing.
How is a copper kada to be made siddha for a weak Surya?
On which day: do it on the day of the Ravi Pushya nakshatra. In what manner: quite at dawn, at the time when the sun is rising, by doing the path of the kavach.
What is a tantrokta mala?
The mala that is made siddha by the tantrokta vidhi: from its nishkasan up to the making of it fully abhimantrit, the whole process that there is, is done by the tantrokta vidhi-vidhan.
Who should make a yantra, and under what conditions?
A yantra has a whole science, he says, and it depends on the chief hours of the person making it. Pushya nakshatra has just gone — how many yantras will have been made in Pushya nakshatra? Who will make them? Those who make them according to vidhi. But what kind should the maker be? When he makes a yantra he should be doing smaran of the names of Bhagavati, or japa of the guru-given mantra, and should begin in the order in which the avaran is formed. Ordering one from an unknown craftsman — what he had eaten or drunk before making it, who is making it, when and how — and then worshipping it at home is, he says, a big dosha.
On what should the worship be performed?
If you have installed your Sadgurudev's Paduka, or his Shri Vigraha, or his photograph, perform the complete worship on that. Where it is a photograph, Abhishek cannot be done on it — so install a supari before it and do it on that, or on a flower.
How is a Guru mantra written for its worship?
The prescription is a silver plate, on which the whole mantra is written with the ring finger in Ashtagandha ink. Where silver is unavailable, write on Phula metal or on brass — brass is best. Never on copper, never on steel.
What is the Guru Danda, and how is it made?
A piece of white Kaner wood at least one hand long, brought on Guru Purnima after the worship — the invitation given a day earlier. Perform a Panchopachara on it with a cow's-milk Abhishek, then wind yellow cotton thread over the whole length, top to bottom, while reciting the Guru mantra.
A silver nail consecrated with the Guru mantra is hammered into the Guru Danda, and one mala of every Purashcharan is surrendered upon it
Take a silver nail, consecrate it with at least one mala of the Guru mantra, wash it, and hammer it into one end. Install it as the Guru Danda; and whenever you perform a Purashcharan of the Guru mantra or of any mantra, surrender at least one mala upon this Guru Danda.
How long should a Raksha Sutra be, and how is it tied?
It should be as long as your own body's span. Spread both arms fully; press the thread under the tip of the middle finger of one hand and carry it to the middle finger of the other — that is your own span. Break it there, then wind it on your wrist while reciting a protective mantra, and tie the knot holding the breath.
Bulk abhimantrit havan samagri so the daily Baglamukhi ahuti never lapses
The speaker says he also told the family that in a Parva Kala they should take about a kilo of Guggul and two or three kilos of yellow sarson and kali mirch — the Apamarg wood kept separate — put it in a large new vessel in which no food has been eaten, and do five malas of the Aghor Baglamukhi Sabar Mantra over it; it takes two or three hours and the whole stock becomes abhimantrit. Then, whenever the members who did the sadhana were away, anyone in the house could simply offer five or eleven Ahutis from it and show the smoke round the house — the niyam must not break. Feeding the cow, dog, crow and ants and lighting the lamp at the Shiva temple anyone could do; the path and puja only the two or three regulars could, so the rest did this much in their absence.
What should a kanwariya keep in mind on the yatra?
Those who are going to a Jyotirlinga kshetra, carrying a kanwar to offer water to Baba, should follow the niyam of the kanwar, and should keep in mind that there be maximal japa of whichever mantras they have done sadhana of till now. Do not merely create a rowdy commotion. Wherever you go to do the abhishek, at that time the water and your body should both be clean and pure, and the mind pure as well, and abhimantrit along with it. Old sadhaks, especially of astra mantras, will keep this in mind when they go.
What flower must a kanwariya carry, and what is done with it?
Those going on a kanwar yatra, carrying water, on whom Baba's kripa especially rests, should be sure to carry an aak flower. Taking the aak flower in the hand while walking with the kanwar, that flower itself is to be made abhimantrit with the astra mantra — do it once, do it eleven times, or do it a hundred times while walking on the road. And offer that very thing, wherever you go, along with the water.
What should Mahabhairav and Bhagavati sadhaks offer on the yatra?
Those doing the siddhi of Mahabhairav, or doing maximal japa of the Mahabhairav stotra and his mantra, will likewise make the aak flower abhimantrit with that and offer it upon Baba, at whichever place they are going. Those who have done sadhana of the mantras of Bhagavati for so long will do maximal japa of Bhagavati's mantras themselves and will offer the flowers and the rest, having made them abhimantrit. Bilva patra too can be made abhimantrit.
Preparing the items for the Mahalakshmi kalash: sunset sitting, cow-milk wash, no dhaniya, kumkum tilak
On Sharad Purnima, the speaker says, sit for the puja in Pradosha kaal, at sunset, with Dhoop and lamp lit and the Kalash placed first. Wash every item in raw cow milk, wipe it and dry it fully, in the sun if possible; do not leave the Haldi soaking, and do not wash the Kapoor. Whole dhaniya used to be put in, but people drop it in damp or the kalash stays damp and insects breed, so dhaniya is not to be used at all now and kamal gatta and the other items take its place; everything must be dry. Then give each item a Kumkum or Roli tilak while saying Mahalakshmyai Namah, or any Mahalakshmi mantra one holds; the uninitiated use Mahalakshmyai Namah, tilak and mantra again and again until every single item is charged.
Yearly renewal of the tantrokta Lakshmi kalash
The speaker says the Prayoga is repeated the next year on the same occasion: if it is done this year on Sharad Purnima, do it again next year on Sharad Purnima. Only the Kapoor will no longer be there, so fresh camphor has to be put in; all the other items are taken out of the Kalash, charged again, and put back in.
Charging the sixteen items with the Mahalakshmi Ashtak and the order of filling the kalash
After the sankalp and remembering Guru and Ganesha, the speaker gives two ways to charge each set of eight: hold one item in a closed fist at the heart, recite the whole Mahalakshmi Ashtakam once, drop it in the Kalash, and repeat for each of the eight; or hold all eight together and recite the Ashtak once. Both are fine, but one item at a time is best, and anyone whose kula badly needs Shri, whose Lakshmi has turned away, who is sunk in debt, should give it the full time. The order of dropping in: bhimseni Kapoor first, then kali Haldi, kamal gatta and the haldi knots, every Aushadhi before anything else; then Supari, kaudi, copper nails, Hakik, rakta Gunja and Chandan; last the mirror after one Ashtak, and the camphor on top of everything. Then close the lid or tie the kalash with cloth, bind and decorate it with a Rudraksha mala if one has one, dress it with dhoop, lamp and flowers, and complete the installation with Mahalakshmi path, puja and Havan.
Can a silver kada be made siddh with the mantra used for a copper one?
You have made a copper kada siddh, the speaker says — do the silver kada with that very mantra. It can absolutely be done. Asked also which Mahakali Sahasranama may be recited at home at night, he asks the questioner to specify which one, since there is more than one Mahakali Sahasranama.
How is the dhaniya and mishri mixture charged and taken?
Place the mixture at your pujan sthan, sit there, and recite the twelve-name stotra of Bhagavati Saraswati — the one that begins "प्रथम भारती नाम द्वितीय वाक्य" — 108 times, or at the least 12 times. Having done the 12 paths, cover the vessel and let it stay in the pujan sthan. Every day 12 paths are to be done, keeping the mixture in a second small vessel. When the pujan and the rest is complete, you may eat the churna directly — a little, one spoon — or dissolve it in water and drink it; it is to be done on an empty stomach.
With what should the coconut of the Holika utara be consecrated?
He tells a questioner that the path she is doing is correct, that for the utara to be sent into the Holika she should do the vidhi given on the channel, and that the coconut should be consecrated with the Shiv Raksha Stotra itself.
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