Adhikara
Every question on the site tagged Adhikara, each answered from a timestamped source rather than a summary written from memory.
The eligibility or readiness required before attempting an advanced ritual — without it, even a correctly performed rite risks serious harm to the practitioner.
628 notes from our sourcesNotes from our sources
Where must the rajaswala Kamakhya Kavach japa not be done?
The speaker says he himself says this: that mothers and sisters who do 108 of the Kamakhya Kavach in such a state, at the time of Durga Puja too, and according to the discipline of this niyam — it is not that one now sits at the pujan sthan and does it; there it would be a mess. The rule is exactly as it is. He says he too wants the grace and blessing of such women.
May a person who eats tamasic food and wears no janeu do the Shiva Panchakshari with pranav?
Those who take tamasic food and do not wear the janeu should not do japa of the Shiva Panchakshari mantra together with the pranav, the speaker says: there will be difficulty.
Why is sudden siddhi dangerous?
If a crore rupees arrives and there is no capacity to hold it, then it goes here and there — he cites the film about the 2003 scam, in which the man blew so much money in one night that the whole world came to know. So there must be the capacity to hold it. And whoever gets swift siddhi, immediate siddhi, becomes that same 2003-scam case; then he will not know the matters of shastra and will still talk shastra.
Can a jhaada be applied to someone with one's guru mantra?
Asked whether a jhaada can be applied to someone with the guru mantra, the speaker says that if your guru ji has given you the order, then you may apply it.
Should the Navarna mantra be japa'd without diksha?
He says it in plain terms: do not do the japa of the Navarna mantra without diksha. Doing japa without diksha is not proper.
Only a sadhak whose own capacity has been raised will be able to go up to a difficult tantra.
The root simplification, the speaker says, should be that your own capacity increases — for the thing that is feeling difficult to you. Only then will you go up to a difficult tantra; otherwise you will not be able to do it.
What is allowed for those with a health condition?
On account of a health condition, the speaker says, there is full exemption. Then do it in whatever way you can manage; there is no difficulty. If your hands and feet are not giving proper support, then you may do your japa in whatever manner seems proper to you.
Safety first — every great accident in this field followed a withdrawal of caution
Safety first, the speaker says. Where caution has been withdrawn, a very great accident has occurred in this field.
May the Dakshinamurti Medha mantra be japped?
Asked whether one can do the japa of the Dakshinamurti Medha mantra, he answers: no, brother — in his view the japa of these mantras should not be done without Diksha.
Should one make a Bisa yantra oneself?
Asked about making the Bisa yantra and its puja vidhan, he says to have it made by someone who is a sadhak. Getting it made by yourself, you will not get that much effect. Of what one ordinarily does oneself, only this much can be said — that you can keep your mind on it, that is all.
Can the Mahamrityunjaya Mantra be chanted at home without formal initiation?
Vedic mantras require qualification (Adhikara), sacred thread investiture (Yajnopavita), and accurate Sanskrit pronunciation learned directly from a qualified teacher — chanting without these is not properly authorized.
For which tradition is the rajaswala japa described as a boon?
For those who are in the Vaishnava parampara, the speaker says, he cannot say; for them it would not be proper for him to speak. But for those in the Shakta parampara who perform devi pujan, it is a boon if such a state has come about.
Datta's promise to the sadhak, and objections to doing the vidhan oneself
The speaker says Bhagavan Datta himself declares that whoever worships him in whatever bhava and manner, he comes at once and fulfils all that person's wishes. So the vidhan should be done for one's own welfare without negative thoughts and without heeding very learned people who say one cannot do such a vidhan by oneself; going into others' talk, he says, one never advances on one's path of welfare. Leave all that, accept Bhagavan's sharanagati and surrender to him. The proof, he says, has been given in earlier Dattatreya videos and lives on the channel, and hearing them removes every doubt.
On what does the manner of Shiva's pujan depend?
It is said that Bhagwan Shiva is worshipped with varied upachar, the speaker says. It depends upon the upasak: whatever is available to him, let him do Bhagwan Shiva's pujan with that very dravya.
The opportunity to receive kripa arrives; the patrata to hold it does not
The opportunity to receive kripa will certainly be obtained, he says, but you will not be able to take it. The reason is that you do not have the capability. They are ready to give it to you, but you simply do not have the patrata to hold it.
Until when should the niyam run, and what is the first niyam?
From then until 26 February, or say till the next day, 27 February, keep the niyam, according to your capacity. If you do not observe the niyam, he says, then it is all in vain. As for what should be kept in the niyam: the first is the niyam for bringing patrata, which is to remain in discipline, according to desha, kaal and paristhiti.
What about someone who works a night shift?
He is not saying, he clarifies, that if you work in a company and have to go on night duty then you should come at 4 o'clock in the early morning, leave everything and not bathe. Come and bathe and so on, and do certainly perform sandhya. If you cannot do it for one hour, do it for ten minutes only, but do sandhya — morning and evening both, as much as is possible according to desha, kaal and paristhiti. The first task, he says, is this: certainly keep patrata.
The full vidhan of the Hinglaj, Vindhyavasini or Jwalamukhi swaroops cannot be digested by an ordinary person
Because, he says, when you obtain and look at the full vidhan of Bhagavati's Hinglaj swaroop, her Vindhyavasini swaroop, her Jwalamukhi swaroop, then after knowing that vidhan, after seeing and hearing it, you will not be able to digest it. Ordinary people cannot quickly digest those things; this, he says, is the plain truth.
The tantrokta subjects of Radha stay closed to an intellect stuck at the level of naam mahima
Today, he says, look at the tantrokta subjects connected with Bhagavati Radha ji: the mahima of naam japa and the rest is endless, and to that extent it is running well. But if you go into her tantrokta subjects, when you learn about the ananya swaroops of Bhagavati — that yes, this is the original form, how and what it is in it — then somewhere or other there will not be the capacity to digest that thing. The cause, he says, is that our intellect has gone and got stuck at a different level.
The subjects are placed before you; the choosing is yours
In that, he says, we have no scope for argument — that brother, this is not available, that is not available, what shall we do, must we always do it; that is your subject, search it out, you should have that much intelligence about how and what we are to do. We will place the subjects before you; the choosing is yours. For that you will have to use your own intelligence. Bhagwan, he says, always leaves the choosing to the bhakta. We too are bhaktas and you too are bhaktas; you too are sevaks and we too are sevaks. It may be that in some matter you know more than us and in some matter we know more.
When does something stop looking like superstition?
It will look like superstition to you only so long as every means of comfort is available to you in abundance, he says; keep this in mind and see it in your own life. Until you are ground down — when you are thoroughly ground down, then you will accept every rule. Then you will accept even what should not be accepted; but what deserves to be accepted, behind which there is some statement, should certainly be accepted, there is no harm in it. But it is your wish; you will not accept it in this way.
How much is within a human being's own capacity?
Having compromised half of it yourself with the rules, you then want that the fruit should be received in full — how will it be received, he asks; this too should be reflected upon. Let us give 100% from our side, of what is within a human being's capacity. Rising in the morning is a matter within your capacity; bathing properly is a matter within your capacity; wearing pure cloth is absolutely within your capacity; and doing the pujan on time, doing the japa, is also a matter within your capacity.
What is the pranav, and what should those who do not wear the janeu do?
Asked what the pranav is and what those who do not wear the janeu should do, the speaker says that those who do not wear the janeu should do japa without the pranav, without this.
Who has the right to use a vidya like Mrit Sanjivani independently?
Only one in whom there is the capacity to do the pratilom uses a vidya of this kind independently — which, he says, is also proper. Because of the kind of vidya used in it, the kind of vidya invoked in it and the shakti that comes into it, only those people can use all this who know the kriya of upasanhaar. Not everyone has the adhikara for it either.
Some observations kept since Durga Puja go unwritten because the plain reality frightens people and would be taken for superstition.
He says he had wished to write a certain subject, then thought that people might start taking it as superstition, so he did not write it. One thing is that fear should not be spread among people by telling everything; speaking the actual reality makes people frightened. So he did not write that subject — otherwise there are certain matters, for the sake of sadhaks, that he has been observing from Durga Puja until now. It is somewhat a matter for research.
Must a Brahmin who takes up Vamachara consume meat and liquor?
Asked whether a Brahmin who wishes to do Vamachari sadhana has to consume meat and liquor, the speaker says: whichever kula you go into, you will indeed have to act according to whatever your guru commands. If you do not do it, then do not go into that kula.
Can the Kamakhya Kavach be done while in menses?
Asked whether the Kamakhya Kavach can be done, the speaker says it absolutely can. If one is in menses, then the vidhi of the Kamakhya Kavach will be remembered if you heard the live at the time of Durga Puja — that same vidhan will apply. The tantric matter behind it he says he explained there at considerable length, so listen to it once; it is a thing of great use.
Can two Shaligrams be kept in the home temple, and can a woman touch one?
On keeping the Shaligram, the speaker says the vidhi and niyams include that if you live by the niti and niyam, and especially if there is a guru's adesh, then you should keep it. He then states the other side directly: the touch of the Shaligram is in many places forbidden for a woman — but if the family is of such a state, then you may keep it. It would be better, he says, to look at your own household and family first and only then keep it; and if you are keeping a new one, take the advice of a learned person according to your family, and keep it after that.
Should a woman worry about being unable to do the puja on Chaturdashi or Amavasya?
If you are in such a state on Chaturdashi especially, or in such a state on the Amavasya of Diwali, then do not keep this doubt in the mind and do not worry that you are unable to do puja; there is no difficulty. Someone or other in the house will do the pujan of all the devi-devatas. You have to do nothing: wear your red cloth and the rest, sit on your asan, and comfortably do 108 of the Kamakhya Kavach — and take it into your life.
By dev kripa whoever is meant to have it will find it come before him, the thought forming in his own heart.
So for this reason, the speaker says, he will not discuss it further: by dev kripa, the one whom they wish to have it done will have it come before him, the thought for it will form in his heart, and through that they will have it done.
What should a woman in menses do during these nights?
Whichever woman, whichever mother or sister, is becoming rajaswala at this time should, if she does nothing else, sit on her own bed, spread a red cloth, and keep red clothing to wear as well — entirely red. Become fully tantric, he says. Without going to the pujan sthan, sitting in her own place in that state, if the Kamakhya Kavach is committed to memory it is excellent: begin its repetition, and recite the mool kavach 108 times in the nisha kaal at night.
Who is permitted to give these ahutis, and what samagri is used?
This is an entirely tantrokta matter, the speaker says: be at ease, whether you are a woman or a man, and whether you are anupavit — that is, you do not wear the yajnopavita — all of you may give these ahutis. The samagri is black til, guggul and ghee, mixed together, with the quantity of ghee not kept large; washing and drying the black til, or obtaining good til, is most excellent.
Who Mahabhairav is, and Mahakaal Bhairav and Krodh Bhairav with them, have never been taken up on the channel
The subject of who Mahabhairav is has never been discussed on the channel, he says, and there has never been any contemplation of Mahakaal Bhairav — which tattva he is, what his samarthya is, how he rules. What has been covered is more than sufficient. Krodh Bhairav or Mahabhairav are, in a manner of speaking, for the param sadhaks who rule and who carry such subjects. But if you take up the Mahabhairav matter and do it, you will receive protection immediately.
How does the havan samagri differ for women and men?
Only this much is to be kept in mind: women will keep the quantity of guggul greater, and men will keep the quantity of ghee greater, and keep giving the ahutis. Then, he says, there is no greater tantrik than you — that tantrik, Bhairav himself, will open the path before you, and a great many things will happen through this mantra.
Can a sadhak carry the worship of many shaktis at this level?
It is also a truth, he says, that one sadhak will not be able to do the puja of many kinds of shaktis to this level — he will burst. If we are doing Bhairav ji now, we can do as excellent a sadhana of Bhairav ji as is possible. But to think that we are doing Batuk Bhairav, and Mahabhairav, and let us now do Mahakaal Bhairav too — you will be able to maintain only one, and one alone gives so much kripa.
Crossing the seema carries no dosha where the sadhana is not under a guru's adesh and is done only for the pleasure of one's aradhya
The first point is that you are not doing this according to a guru's adesh. You are doing it only and only for the sake of the pleasure of your aradhya. The third point is that you are still at the beginning stage; you have not obtained and do not even know the full vidhi vidhan of the mantra. You are doing it only with niyam and nishtha for their pleasure — so do it, and do not look for dosha and adosha in it.
Should experiences in sadhana be shared?
Let the shaktis come from reality, he says; and if they are giving kripa on your bhava then they absolutely will, they can come — when you do so much, will those shaktis not come? They absolutely can. But do not go about beating a drum over it, do not go distributing these experiences everywhere; learn to digest them within yourself and to stay contained. And if experience is not happening, stop fretting over it. That is not your adhikara — anubhava does not come within your and our adhikara.
Who decides when and how much experience a sadhak receives?
When experience will happen, how much, in what way, at what level, and what change it will bring within us — we should leave this in the hands of our aradhya. If it is their will they will appear in person; if it is their will they will do nothing. Our will should not run over them; if we force them, they will give a little in limited measure just to keep us happy. But if we surrender to their will — Prabhu, as you wish; Mai, as you wish — then they will give the divine. They will first make us fit, so that the capacity to accept what they are going to give is in us.
Is it right to sell sacred materials at high prices?
Someone he knows had sent word that Vrindavan's soil is selling online at 3500 rupees a kilo, and from there is being resold at perhaps 5000 or 7000 a kilo. If you wish to break maryada and proceed from the standpoint of trade, he says, you can sell things for crores upon crores — that is your wish. When someone comes and says that we are trading in gande and taveez, they are not seeing the state of mind behind it, the labour behind it, and what our purpose is. That path is not to be adopted; we must always remember within what maryada we stand and what we are doing.
Listeners have been given the buddhi to tell truth from falsehood and must judge for themselves whom they accept
He speaks plainly, he says: whoever a lakh or two lakh people begin to accept on YouTube — as he too has become a YouTube siddh — at least keeps limitations. Whoever a thousand or two thousand people are asking, you are free to do anything at all. So the public should use its own intelligence. God has given you intelligence too; if you are becoming a fool, it is your fault. If the person in front is making a fool of you, then at least look. You have been given your own intelligence to make the distinction of truth and untruth.
What are archan and vandan, and what restriction applies to women?
Thereafter, one who, making himself a servant, performs the pujan of Bhagavan with the sixteen upacharas, that has been called archan. Sashtang pranam — the man who makes sashtang pranam touching the ground with eight limbs — that and the like has been called vandan. The speaker states the restriction plainly: women should not touch their chest to the ground; in the shastras it has been forbidden for them. Men should make full sashtang pranam.
Why the speaker does not broadcast prayog mantras: mantra energy is limited
The speaker says he is presenting a true incident he witnessed so that tantra lovers understand what ill effects can follow from seeing a subject on the internet, YouTube or Facebook and jumping into it. He says a mantra's energy is limited, and if a person cannot handle that energy and becomes unbalanced, it becomes a very difficult matter — which is why he never broadcasts such mantras on his channels or motivates anyone to do them, and why he keeps raising the question of adhikar.
Questions to settle before Navarna japa: adhikar, pranav, nyasa, Ganpati-Bhairav pujan
The speaker says the sadhika had no one to guide her, so she began watching the same channel's videos, which praised the Navarna mantra greatly. She reasoned that if Navarna could be awakened and its siddhi obtained, many siddhis would follow by Bhagavati's grace. She had nothing to do with the questions of who has adhikar for Navarna, who should do it, whether it is done with pranav, whether nyasa is required, and whether Ganpati and Bhairav pujan are needed — she simply bought a red chandan mala, red cloth and a red asan, took the vidhan commonly given, and began 108 malas of japa every day.
Why must Bhairav's permission be taken before mantra japa?
The speaker gives this as a third point: before the japa of mantras, Bhairav ji's agya and adesh are taken compulsorily. He says this will be received in the guru parampara, but even so a person should ordinarily know this much.
Can a woman do Bhairav's puja, and can Bhairav be worshipped at home when madira is offered?
The speaker reports that it comes up in many places that a woman cannot do Bhairav ji's puja, and that people say it cannot be done at home like this because madira is offered and it is tamasik. He says these subjects are dealt with elsewhere on the channel, and that listeners should hear them so their doubt is removed and they do not remain misled.
The mantra sent in belongs to the Tantrokta Devi Suktam, and is not to be done much in the ordinary way
A listener writes out a mantra, and the speaker identifies it as a mantra of the Tantrokta Devi Suktam. According to him, he says, ordinarily it should not be done very much.
How is the samagri mixed, and may women give ahutis with ghee?
The speaker says these three materials should be mixed together well with a little Gangajal added. After mixing well, the opening ahutis may be given with ghee — but women, the sadhikas, will not give them with ghee; for them the havan samagri already described separately is to be used, which listeners can see in the havan videos.
Who is permitted to do the Batuk Bhairav Hriday anushthan?
The speaker says this anushthan can be done by every householder, and can be done by woman and man alike — there is no difficulty in it.
What should be done when someone says the kuldevi or kula shakti has been bound?
People keep asking what to do when the kuldevi is bound, when the kula shakti has been bound, when the house deity or someone's sawari has been bound. The speaker says it does not happen by anyone lifting their face, reading this mantra and blowing it. You must be adhikari — you must already do the anushthan of the Shri Durga Saptashati and the Navratra vrat, and you must first take the upadesh from the guru's mouth.
Should nyasa be done for each mantra of the tantrokta Durga Saptashati?
In the tantrokta Durga Saptashati there is a viniyog and nyasa process for each mantra, but his own belief is that you should do the full nyasa and viniyog process only if you are initiated or are doing a great deal. Otherwise do only ordinary japa. Women, he says, should not do the nyasa of each mantra at all — hence he commonly says to leave the nyasa process aside somewhat and do japa having done only the viniyog.
For whom is the Saptashati nyasa intended?
The Saptashati nyasa, and all the nyasas, are especially for those who will do the paath of the whole thirteen adhyayas in a single day. Women too, he says, especially do not need nyasa and the like in it: ordinarily they should just do the paath, there is no need to do nyasa.
What the Devi Atharvashirsham is and who may recite it
He says its fragrance should stay spread through the room and you will get much benefit from it, and will be able to sleep at ease — and that more japa on it is better. Of the Atharvashirsham he says it is simply prana: those who are adhikari, those who have the right to do all the paaths, should do it properly. Ordinarily, if you do not know the full paath vidhi, you should study it in Hindi, because one should know what is given in the Atharvashirsham.
Who performs the first pind sthapana of a kuldevi at home?
This teaching has been given, he says, and the vidhi is stated in the Kuldevi Aavahani: that when the sthapana of the kuldevi is happening for the first time at home, especially in houses where the sthapana of a pind takes place, these very mantras are being continuously uttered by the sadhaks and by the brahmans, and the husband and wife of the house whose kuldevi she is do the pind and the rest together — but especially it is the husband who does it, and the wife only puts her hand to it.
How to take it when a saint calls all other deities the dust of his own ishta's feet
A personal message said that when some great saint calls the deity he worships the greatest and says all other deva shaktis are the dust of his feet, the morale of others who worship other devi shaktis breaks. The speaker answers that the saint too is speaking in bhaavavesh; that he too is somewhere within Bhagavati's maya and not outside it; that it is Kaliyuga and this much we should also understand — and asks: you have faith in your own ishta aradhya, do you not?
Are girls permitted to give bali?
He says the process of bali and the rest should be performed by her. Girls, however, are generally forbidden for bali — it depends on the svaroop of the kuldevi and kuldevata. So if you have a brother, or any other male of the house, you may also have it done through them.
What does the Shiv Mahapuran say about twenty-five lakh Panchakshari japa and brahmanatva?
Asked whether a Shudra may wear the yajnopavit, and whether even then he must do 25 lakh Panchakshari according to the Shiv Mahapuran in order afterwards to become a Brahman, he says that according to the statement of the Purana in the Shiv Mahapuran it is this: that when you complete a japa of 25 lakh, you attain brahmanatva — and what it means to attain brahmanatva should also be understood. As to wearing the yajnopavit, he does not think it is stated anywhere that he should wear it.
How should one without the adhikara do the Panchakshari mantra?
If you do not have the adhikara for it, then without wearing it at all you should do the Panchakshari according to whatever adhikara exists — by attaching the chaturthi vibhakti, that is, placing the "namah" afterwards, and doing that much accordingly. Further guidance, he says, may come to him by Ishvara's kripa himself; it is not even necessary. We can prove ourselves the best within this very station, and what we ought to obtain will be obtained.
What is the sequence for a complete Saptashati paath?
For the complete Saptashati paath there are the six angas of the Saptashati — kavach, argala, kilak. At the beginning you will do the process of shaap vimochan and the rest, then you will do kavach, argala, kilak. After that, if you are a woman you will do only the viniyoga of the Saptashati and will not do nyasa. Nyasa is to be done only when a child has been obtained and is over thirteen years of age, or when your rajonivritti — menopause — has come for good.
Why were the Puranas composed when the Vedas exist?
The speaker says the Puranas were composed so that the Vedas could be understood well, because not everyone can do Veda paath: not everyone has the Adhikara to recite those mantras, and without a special Guru they cannot be studied correctly, the Veda being a matter of adhyayan. Through the Puranas all of that reaches a person easily, so one should recite one's Sanatan Puranas from time to time.
Do Mahakali and Aghor Kali carry Shri tattva?
Asked in effect whether Bhagavati Mahakali or some other shakti such as Aghor Kali is devoid of Shri tattva, the speaker answers that no, their tattva is of a different kind — it is endowed with aghor tattva. Their subject is separate, and he puts it plainly: an ordinary householder person cannot accept those tattvas.
Entering such sadhana on motivation alone will not do; a direct guru with his own experience is needed
It is not fully possible by oneself, the speaker says; here the necessity of a direct guru arises, one who has his own experience that such a thing can happen. If you go straight into a sadhana of this kind merely on having listened and become motivated, then a great deal may happen there — a man may even become deranged. So keep it merely as information, and when a worthy guru is found, then attempt a sadhana of this kind.
What must an uninitiated person not attempt?
If you are not initiated in some kula parampara, the speaker says, you may have an attraction towards distinctive forms — but if you do not know the prayoga, then do not do it. As an example he names Swarnakarshan Bhairav, whose prayoga they themselves are performing tomorrow, and which they have written out fully in the group.
Is a PDF from the internet enough to perform such a prayoga?
If you do not know it, a book or a PDF is available to you on the internet, the speaker says — but even in that the whole subject has not been given, or performing that subject is not possible for you, as to how and where and what is done; the matter given there is very brief. What is then to be done in it and how is not known. So do not do it, because these shaktis, while being saumya, are also fierce: ugra shaktis walk with them, they are mahashaktis.
The group anushthan covers Swarnakarshan Bhairav with his anga vidyas and Swarnakarshan Ganapati
If you do not have the adhikar for it — that is, your guru has not taught or told you this — then do not do a prayoga of this kind, the speaker says. If you wish, you may join in the anushthan. The anushthan of Swarnakarshan Bhairav will take place tomorrow night, but not of him alone: along with all his anga vidyas. Swarnakarshan Bhairav is only what is written in the main; Swarnakarshan Ganapati will also be there along with him.
The Ashtalakshmi and Bhagavati Dhanada are included alongside
If you have ever heard of it, that is good; otherwise search and you will certainly find the PDF, the speaker says — but do not do the main subject without the guru's adesh. Along with that there is the Ashtalakshmi, who are prominent, and Bhagavati Dhanada; the original form of Bhagavati Dhanada, whose anushthan and the like had taken place in an earlier age as well.
How long before a disciple should have become worthy?
You did not learn anything from the guru, the speaker says — either the capability was not in you, and you remained in delusion, or guruji did not consider you worthy and did not teach you. If you are hearing that such and such a person's guru is miraculous, or that your own guru is miraculous, then after some time, after two or three years, that time should come when you have become worthy for your guruji to teach you such vidyas. At the least, this is not a madari's business, that guruji was putting on a show — showing this miracle, showing that yantra. Then what is the benefit? Then he has remained only a madari.
Can the mantra of Ma Kamala be japa'd?
Asked whether the mantra of Ma Kamala may be japa'd, the speaker answers: do it if you are initiated in the ten Mahavidyas. Otherwise do the paath of the sahasranama and the rest, do the satnam, do the Mahalakshmi Ashtak. Do that from which you obtain swift benefit.
Permission given without adhikar only attaches the dosha to the one who asked
That is not to be done for which one has no adhikar, so as to sit down carrying a dosha, the speaker says. We shall say yes, do it — and what will come of that? You will become pleased, that oh brother, he accepted what I said, he said yes. But the dosha will attach to you, will it not. So do that by which no dosha attaches and welfare also occurs.
Can one who worships Kali do her worship on this night?
You can do it — you can do a hundred and eight paths of Bhagavati Lakshmi, do the paath of the ashtak, the speaker says. If you worship Bhagavati Kali, then there is no such matter that you cannot do it tomorrow either; you can do Mahakali tomorrow as well. But there is that form of Bhagavati to whom that field has been given, that this form of yours is authorised for this field. So if we do that one, then we shall properly obtain the attainment in that field. That is the whole point.
Can everyone take up the paid Dasha Mahavidya certification courses?
That everyone cannot do this thing. These very things have been made into the tantra and Dasha Mahavidya courses that run nowadays; but these Mahavidya courses simply cannot be done by everybody. If you want to get all these things, you may study — see what is available there. On his own side there are no courses: this is for everyone, according to adhikar, according to how much capability is in you and how much you can take.
Should the Navarna mantra be done alongside?
No. Do not do japa of the Navarna mantra. If you do not know it, if you do not know of it, if to this day you have not held a mala — do not do it. Remembering Bhagavati, do only this much. It will not be fruitless.
Who may do this Hindi path?
Whether you are a woman or a man, perform the path in Hindi according to your own adhikar. Your bhav will attach at the Shri feet of Jagadamba. This, the speaker says, has become the root of the matter.
Why does the teacher discuss this openly instead of keeping it for eligible sadhikas only?
Because those who are Kaul and Shakta sadhaks know that there are subjects which cannot be said publicly — and even on true subjects people make negative comments, which makes a strange situation and spoils the mind, so it is better to tell them to whoever is eligible and authorised. But here that is not possible; he is saying it publicly so that the sadhikas, the mothers who perform sadhana, may obtain the benefit. Whoever wants to say what may say it and carry his sins upon their own head; it makes no difference to him.
Are there similar procedures for other Mahavidyas?
Yes — in this same manner there is some vidhi-vidhan for Bhagavati Chhinnamastika and for Tara as well, particular to women sadhikas, to matri sadhikas. But the speaker says it does not seem to him proper to discuss all these things publicly, because people will neither be initiated nor anything, and will straightaway begin doing them, and then difficulty follows. This much of the ordinary kind can be done, but it is only for those sadhikas who can do these things safely and soundly.
Janeu in the Ashtavinayak pujan
The speaker says he has not offered a janeu to any of the Ashtavinayak in this video, because he does not know whether the viewer has the Adhikara to offer a janeu. His rule: if you wear the Yajnopavita, certainly offer a janeu to all eight Vinayaks; if you do not wear it, do not. Later, just before the havan, he adds that one janeu should be offered for Ganpati ji, and that even someone who does not wear one should dedicate just a single janeu.
Mauli thread serves as vastra and upavastra, each offering followed by water three times for achman — a vidhan open to men and women alike.
After snan, vastra and upavastra are offered by breaking off mauli thread and offering it, saying "O Shri Ganesh, accept this vastra", then pouring water three times; the same is then done for Maa Parvati. After vastra, upavastra and yagyopavit, water must certainly be poured three times, for achman. The speaker says the vidhan is being told in so common and simple a way that it is for everybody — men and women both can do it.
How does the writing differ for women and the fourth varna?
Those who are of the fourth varna, and those who are women, will all write "namah" afterwards and "shivaya" first, the speaker says, and then, having offered it, will do their path and puja with it.
Who has the adhikar of Shiva pujan and the Panchakshari?
The adhikar of the pranav is not for everyone, the speaker says, but it is stated in the Vidyeshvara Samhita of the Shiv Mahapuran, as discussed on the channel, that once you have made Shiv ji your guru, the adhikar of japa of his Panchakshari mantra belongs to all — the shudra has it too, women have it too, and the adhikar of Shiva pujan belongs to everyone.
Who offers the yajnopavita to Shiva, and what does it give?
The white and yellow-threaded janeu, the yajnopavita — those who wear it are the ones who will offer it, the speaker specifies. It is said that they obtain the knowledge of Vedanta.
Is japa done from memory, without a mala, of any use?
A listener says he has not been able to do mantra japa with a mala for two or three months but does japa whenever he remembers. The speaker asks which mantra it is: if you are doing a mala mantra in that manner, that is not proper. Everything has a maryada. Naam japa you may do at any time.
Is it wrong to sing the Panchakshari or Gayatri as a bhajan?
These bhajans people sing — "Har Har Bhole Namah Shivay", the whole song — the speaker says that for anyone who is taking the Panchakshari diksha, or whose yajnopavita has been done, singing this song too is wrong. It should not come out of the mouth. The Panchakshari does not have a bhajan; the Gayatri does not have a bhajan.
What may one do who cannot perform puja for a year?
Manoj ji, you can do the path of the Shrimad Bhagavad Gita and the path of the Shiv Gita, the speaker answers. If you cannot do puja for the year, then you may do path and the like — but do not light dhoop and deep, or do as the pandit ji has told you by vidhi-vidhan.
Is there a dosha in leaving puja for five days in Navratri?
A listener says that when she does puja in Navratri she has to leave the puja for five days. No dosha at all attaches to this, the speaker answers Neha ji. Whether it is Navratra or any other parva kaal, the puja that has to be left because of the monthly dharma carries no dosha; it is nature — what dosha is there in it.
Which Kali Sahasranama is most suitable for householders?
The Dakshina Kali Sahasranama is the most proper for a householder sadhak, for sadhikas, the speaker says.
Particular care is kept that no subject goes out to a listener who is unauthorised for it — the Ekakshari experiences sent during Navratri having been over-motivating.
He says listeners sent such experiences of the Ekakshari during Navratri that he became over-motivated. He adds that Jagadamba is making him a medium for placing these things before them, and that he keeps particular care that no subject should go out with a listener for which that listener is unauthorised and which he would then have to perform.
Only common, easily available materials are used, and every person may perform them — of any varna or jati, man, woman or child.
He says he will place before them only what uses common things whose materials are easily available, and which every single person can perform — of whatever varna, of whatever jati, of either gender, man or woman, and even a child. Whatever anyone at all can do, that is what he will set out.
Do it with purity or do not do it: pride that asks why so much is required should decline the practice rather than invite ruin.
He says there is no need to grasp at it, and he addresses mothers particularly: do not take it up. If you have so much pride and arrogance that you ask why you should do so much, then do this favour to God and to yourself — do not do it. If you are to do it, do it with purity; if you are not to do it, then do not do all this and invite ruin.
Whoever's guruji says otherwise may follow him; the position here is only be pure and do it, or fold your hands.
Those whose gurujis say such things, he says, may listen to them and do as they say. Let them go where they will and take you where they will; it is no concern of his. His own position is clear: be pure and do it, or, if not pure, fold your hands.
Each swaroop's place governs its vidhi vidhan — the vaam bhaag worshipped one way, the dakshin bhaag another — so the teaching is simplified to what everyone is authorised for.
The place that has been given to each of them, he says, means that according to that swaroop and according to that place, the vidhi vidhan of their worship also differs. He mentions having written some part of this on the channel and on Telegram that very morning — how the puja of the vaam bhaag is done and how the puja of the dakshin bhaag is done. Things are a little intricate, he says, so they are simplified and given, so that what everyone is authorised for may be done commonly anywhere, in the south, east or north.
Sanskrit learning is no bar — the paath of the Mahalakshmi Ashtak is an ordinary one anyone can do.
His wish, he says, is this: those who are not very learned in Sanskrit paath — no matter. But the paath of the Mahalakshmi Ashtak everyone can do; it is an ordinary one.
Can a householder worship a photo showing Mahishasura Mardini with all ten Mahavidyas?
The speaker says he does not tell householders to worship all such forms together, because such a picture carries the presence of Bhagavati Dhumavati and the presence of Bhagavati Tripur Bhairavi. Forms of this kind are meant for initiated sadhaks and for those who have received a particular upadesh.
Does diksha give full fruit without learning?
It will hardly be that because you receive diksha you will get the full fruit without learning, however you do it. That cannot happen. Do not waste your life by coming under this deception and this coaxing, thinking you will cross over on bhav alone — you are being made a fool of.
Rahu obtained devatva only because he was authorised somewhere, so his shaktis need not always be carried in a negative sense.
Because somewhere or other he became authorised — only then did he obtain devatva, the speaker says. And when devatva has been obtained, then why is it necessary always to carry his shaktis in a negative state? He says he does not understand it.
Does using a shakti for griha bandhan bind the householder to rules?
He raises the doubt people have: whenever we perform a prayoga of the house for the sake of bandhan, a suspicion may arise that if we use some shakti we will have to observe some niyam for its sake — and what those niyams might be.
Is there a dosha in learning mantras and Saptashati from YouTube?
He says listeners may learn by hearing on a mobile, there is no difficulty. Marking it clearly as his own opinion, from which listeners may dissent, he says that whichever sadhaks among you are learning Bhagavati's mantras, or learning the paath of the Durga Saptashati by listening on YouTube, there is no dosha.
Who should do chauraha bandhan and gram devata kshetrapal pujan?
Asked about gram devata and kshetrapal pujan and chauraha bandhan, he says the process of chauraha bandhan and the like is something sadhaks have to do, when they perform some necessary particular work of that kind. Ordinary persons should avoid performing processes of this sort, and should do kshetrapal nikari directly.
What if the trouble from a prayoga grows beyond bearing?
The second thing, he says, is that if the trouble is increasing more than needed and you are not able to bear it, then leave it. One should never do such things by force. He says this always: begin from something small, increase things slowly, and when you perform such a prayoga and you as sadhak or sadhika are not of that level, then act with a little thought and care and do not rush at all.
Should someone simply take up the Pratyangira kavach?
Asked about directly doing the paath and japa of the Pratyangira kavach, he says he cannot say that: take the help of some competent person. He does not even know whether the questioner is initiated, is a sadhak, or is from the ordinary class, so how can he pronounce on Pratyangira.
It was given to a high-order Gayatri sadhak with crores of japa behind him
He says there is in their sadhak family a Gayatri sadhak of very high order who also holds a very senior post in a government department, with whom conversation goes on; enemies were carrying out abhicharik activity against him. He himself told that man to do Vipreet Pratyangira, because he knows his capacity — his japa runs in crores and has been done. But of a stranger he does not even know whether they have ever held a mala in life, so if they do Pratyangira directly, Pratyangira will first trouble them.
What should a good sadhak possess?
Asked what a good sadhak should have, he answers: samarpan. Dedication toward one's ishta-aradhya, even if the world turns upside down; do not budge from your post, and never break anyone — meaning never call any dev shakti high or low. He clarifies that by dev shakti he does not mean prets and pishachs. Move forward with samarpan and with absorption.
Why is it forbidden to perform tantra-mantra on behalf of another person?
He says everyone has been forbidden to do tantra-mantra for another person — brother, do not do it — because you must build tapobal within yourself on a daily basis. If you are examining and advising in such matters, even if you are only a jyotishi, then perform the kriya of anushthan and keep doing sadhana.
Sadhana is abandoned in the very time set aside for it
He says that even in Navratri he now sees the channels of good sadhaks, and it seems to him — brother, how are you reading kundalis in Navratri, how are you doing live, how has money become so important to you? They have given up doing sadhana in the time meant for sadhana, he says, and are doing readings in it.
Are there times when a kundali should not be read?
He says the procedure exists: there are a great many times in which there is a restriction on looking at a kundali, in which you should not do the vivechan of a janma kundali, and in which you should not employ what is examined by tantra — whatever siddhi you may have. But, he says, where are people accepting it.
What is the first upadesh a guru gives about kaal gyan?
He says that when a capacity is obtained such that you can gain complete knowledge about any subject and any person — what is called kaal kshamata, kaal gyan, what the situation has been and what it is now — the first upadesh that gurus give in all these is this: brother, never look at the character of any person. One should not look at their charitra, especially of women, mothers and sisters. And if you do do such a thing, you should never speak of it.
A live video goes viral, and the dosha of the announcement stays with the announcer
He says that in today's time people have put this aside: they announce with a thumped chest that you are having an affair with so-and-so, and the live video goes viral. Brother, whose harm are you doing, he asks. He grants that the capacity is there — that is entirely correct — but says that to speak of all these things publicly or to perform such kriyas is not proper, and that when people do such kriyas it also produces a dosha of a kind.
What harm does partial knowledge do?
He says Dattatreya is not only for the Digambar and Avadhoot state, that only such people will do it. Your slight knowledge takes you away even from your own adhyatma and creates an obstruction in the attainment of your materiality too. You stand in one place barking like a dog and at the end are put out of the house like a dog by children — neither is anything attained with spirituality, nor with materiality. So stop this nonsense-talk, he says.
Should complete karmakand be learned from YouTube?
Answering Chandrajeet Chauhan ji, he says complete karmakand should not be learned from YouTube; it is better to learn karmakand while staying with a competent sadhak. Yes, whatever the initial vidhi-vidhans are, you will get those. Nowadays even mandal pujan is taught very well by a great many knowledgeable pandit ji people, and their videos are there; you can learn from them too. But if you cannot become practically skilled in it, it would be better to learn while staying with someone.
Who should avoid Baglamukhi sadhana altogether?
He says that for this reason he has said, and there is a video on it too, that Baglamukhi sadhana, mantra and the like should be taken up with regard to one's own kula: those in whose kula shaktis of this kind are present should not do Bagla japa in that way.
Does the Navarna mantra need diksha?
He tells Chinki Joshi ji that the Navarna mantra should be done after being initiated, and should not be done without diksha — there are mahashaktis in it. He also refers Dr Richa Singh ji to a separate video on the channel about how one comes to know that a sadhana has succeeded and what experiences occur.
How many paaths of Bagla Pratyangira can be done?
He says he does not have this information for Mrinalini ji in general; but in such a case, if you cannot do a hundred of Bagla Pratyangira, then do thirty-six. He states expressly that he is saying this for her only, and that other people should not take this as applying to them — he has spoken with Mrinalini Kalyani ji and knows her subject, and that is why he prescribed thirty-six paaths at night.
When may astra mantras such as Jatavedi and Ulkamukhi be taken up?
He says that Jatavedi, Ulkamukhi, Badvamukhi and all such astra mantras of Bhagavati should be done only by guru kripa, by guru adesh, and after the full repetition and purashcharan of the initial sadhanas has taken place. They should not be done independently. Their vidhis of prayoga are of a very high order, and before doing them so many tests occur if you are not capable.
What happens when an unqualified person forces a mantra?
He says that nowadays people, though unqualified, do not accept it when you go to explain that this mantra should not be recited. He mentions a video of Rajendra Das Maharaj ji that went viral that day, which someone sent him, in which it was told how a girl went mad from Gayatri japa; many comments on it, he says, said that this is the matter of being anadhikari. If you force it, the mantra will give its effect and afterwards there will be difficulty — the first difficulty being skin-related problems.
Touching the Shri Vigraha of Bhairav is barred without diksha and guru's adesh
The speaker says the Shri Vigreh of Bhairava ji is not to be touched if one is not initiated. Only someone initiated in a panth, sampradaya or Guru Parampara where this is done, or initiated in Bhairav's mantra with the guru's adesh to touch the Shri Vigraha, should touch it. Otherwise one may touch a Shivling instead; Bhairav's vigraha is not for every person to touch by simply walking up to it.
Can a woman do the seva of Bhairav?
Yes. Asked about the stri sadhika who is told first of all that a woman cannot do Bhairava ji's seva, the speaker answers: absolutely not so. The prohibition is on touching the Shri Vigreh, and that is forbidden for men too — nobody is to touch the vigraha. Beyond that, a woman may go and do the seva.
Which mantras should not be uttered freely?
He says Vedic mantras are told not to be uttered; Pranav has been forbidden and one should have the adhikara for Pranav; Gayatri should have adhikara and has its rules, and he states that women should not do Gayatri — over which, he says, people go to war, as they do over women wearing the yajnopavita, and people are even having it done. He adds that the Mahamrityunjay mantra should not always be uttered, yet people play it day and night in the house to drive away negativity, and all of this becomes a cause of dosha.
What dress is required for the puja of Hanuman ji?
Do you know how to tie a ponchhta of the dhoti, the speaker asks — have you ever tied one? Buy a dhoti, learn to tie the ponchhta. The puja of Hanuman ji does not happen without tying a ponchhta. You people sit in jeans and tops; Reiki people will sit in jeans and top to do puja. At the least, he says, wear maryadit clothing: keep a dupatta on the head and at least wear a suit. Men too have no time and will sit in shirt and pants, sit in half-pants, and at their most pleased wrap a red gamchha, or sit in their father's old lungi.
May women place a chola on the kanda while reciting the Janjira?
Asked whether women may place a chola on the kanda while reading the Janjira, he says the chola should not be placed, if you have written chola. They can certainly do havan; they can do tantrokta havan, they cannot do Vedic havan.
Can a woman do havan alone if her husband does not?
Asked for the vidhi of daily havan and dhuni at home when the husband does not do havan, the speaker says dhuni can be done daily, there is no difficulty; and in havan you can do havan with tantrokta sabar mantras. In a special circumstance, it being Kaliyug, if the husband is not doing it there is no such objection — you can do it.
Why should an afflicted woman not perform the remedy with her own hands?
Answering a listener, the speaker says at least have done what he had told them. If there is no man available, it is better if some person from around or nearby does it, because the woman is already afflicted there; if it is got done by her hands it will not be right. So have it done through some man and see once. After that, let the grahan finish and he will look at what is coming out and tell them.
When does worship of Hanuman ji become harmful in such a house?
If that Brahm is in the deva koti, if it is a pure satvik Brahm, if they are one who walks upon dharma, if they themselves say that you should do the seva-puja of Bhagavati and the seva-puja of Hanuman ji — then take their permission and do it, and there is no difficulty. But if a prohibition has been laid upon the puja of the devatas themselves, saying you are not to do this puja, you are not to do it in this way, then it is harmful.
Can siddhis be obtained in the grahan kaal?
Asked by a listener who says he wants siddhis in the grahan kaal and how they can be had, the speaker says everything has been told already. Addressing another questioner by name, he says: you want siddhi — siddhi is not obtained on YouTube. You will need good gurus. Increase your own worthiness, obtain a guru, and through their medium, as your worthiness goes on increasing, what you are seeking will go on being obtained by you of itself.
Why are mantra rules not laid down by jati, varna and dharma?
Because, he says, in the present time if you speak of moving by rule and niyam — that this is the rule, and according to it by jati, by varna, by dharma you are to use or not use mantras of such a kind — then if you make too many rules and policies the next man will say he will not do it at all. It is better that what everyone is fit for, what everyone can do, be told, so that it be done and benefit come from it.
What if the phalashruti forbids recitation by the uninitiated?
If it is written anywhere in it that an uninitiated person should not do the path of this stotra, that it should not be given to him; that if any person is adikshit and does its path then his death will occur by the stroke of a weapon, a state of apghat will arise — then brother, do not do that one. If you are not initiated in any parampara, then leave it.
What is the most positive feature of the Ashtottar Shatnam?
The most positive thing about the Ashtottar Shatnam is that anybody at all can do it. Only the phalashruti has to be looked at. Ordinarily, at the maximum, you do not get this thing in an Ashtottar Shatnam — you get it in the hriday and in the kavach and the like.
What should women, and men without the yajnopavit, do about nyasa?
Now in the Ashtottar Shatnam too there is viniyoga and nyasa. Women should do the viniyoga. If there are brihad vidhis of nyasa, they should not be done — in any case women should not do nyasa and should do only the viniyoga. Men who do not wear the yajnopavit should also ordinarily not do the process of nyasa and the like; if there is some brihad vidhi, some anushthan of that kind, they should not do it. Ordinarily they can, but if you follow the vidhi and niyam it is better.
Is a guru needed anywhere in this whole sequence?
In all these processes the need of a guru does not arise anywhere. It is not so in any place that we need to be initiated by a guru in order to do the pujan of Ganpati ji, to do the Sankat Nashan and the rest; or that only when a guru gives it will we do it. According to the present-day desh, kaal and circumstance, these things are not for that.
Which mantras then do require a guru?
The specific mantras — Gayatri and the like, the vaidik mantras and the like — in which very particular attention must be kept on the uccharan and the vidhi vidhan must be followed: for those it is necessary for you. Otherwise, for pauranik and tantrokta mantras and the rest, leaving out something in the pranav and so on, do them if you wish. Do them according to your capacity.
Why do knowledgeable sadhaks refuse when asked to perform a sadhana for you?
It is for this reason that it has been said, brother, to go into these sadhanas with thought and understanding. And such sadhaks as have the information — when you tell them to have this sadhana done, to have that done — why do they refuse? There is a reason: when they see your condition, they have so much capability that they read your body, read the bhavs of your mind, have the capability to look at your aura. They refuse, saying no, babu, leave it, do not do all this; go do Bhagavati's bhajan, go do darshan and pujan.
They cannot know whether the time given will succeed, or whether the sadhak will give the samarpan that is the very first step
Behind it there is the reason that if they go to give you time, it will feel to them that, having given so much time to prepare him, who knows whether he will succeed or not, and whether he will be able to give that much surrender or not. The very first matter, the very first step, is that of samarpan. For the sake of samarpan, sometimes gurus catch hold of you directly from their side, saying you have to become my disciple — and somewhere, if you go from your side, they drive you away, saying do not become my disciple.
Can the Chaur Ganapati vidhan be taken up without adesh?
In the Chaur Ganapati vidhan we read that at each door of our body, in each kosha, Ganpati is seated, and by doing mantra japa they yawn. Now everybody, having read Chaur Ganapati somewhere, says yes, do Chaur Ganapati. There is a rule, brother — in which mantras it is to be done and not done, where there is adesh and where there is not. This is an atikraman, that just do it. Benefit will certainly come, but the dosha that is attaching will attach in parallel.
Should the Siddh Kunjika and Bhairav mantras be given away publicly?
As in the Siddh Kunjika — this Kunjika, that Kunjika, people have opened up the whole Kunjika and laid it out today. Obtained it certainly was. Gurus give it with great trust: brother, keep it secret. Rajyam deyam shiro deyam na deyam Bhairavaksharam — give away the kingdom, give away the head, but do not give the akshara of Bhairav. Here people are distributing the akshara of Bhairav entirely like jalebi; the Bhairav mantra is being distributed at 251 rupees.
Why were such mantras forbidden to be given?
You do not know why it was forbidden. It was not forbidden, brother, only in the sense that it was said to be kept secret so that it may not fall into the hands of the unqualified. It was also forbidden because harm will come. You are a very gentle person, a very good person — but the capability of the body will not be such, in one go, that you can do these mantras. Do it and you will get by, the bhog will attach, and after that you will abuse the devata of that mantra your whole life, and abuse the one who gave it.
What does he tell women about clothing at the time of sadhana?
He says again and again to the mothers and sisters that if you do not wear a saree, then at least at the time of sadhana wear only that. Afterwards wear what you wear — jeans, top, suit and so on, according to your own comfort; but in sadhana at least wear a saree. There has been a vidhan of a single garment, but people have presented even that in a wrong manner.
What should be done before beginning at all?
Therefore, having known and heard all the basic things there are, one should then do it. He adds that if you are trying to take something from capable sadhaks, whichever field you live in, and your complaint is that so-and-so has the information but is not giving it — there is the difficulty.
Who may perform agnihotra?
Only he whose yajnopavit has already taken place can perform agnihotra.
Is Dhumavati sadhana for a householder?
To Dheeraj Saxena ji he says he always says this thing: Dhumavati sadhana is not for a householder at all. Do we not say so — we always say, brother, that that thing is not to be done. It is the gift of the business gurus that in house after house such people do Dhumavati sadhana, Matangi sadhana and all of it. Matangi sadhana, up to a limit, is all right; but her other forms too — the sadhana of all those is not this. Bhagavati Tara's sadhana, Ugra Tara's sadhana — all these things are not for the house, brother; so how can we tell it in the house, how can we tell someone to do what simply cannot be?
Who are the witnesses when a sankalpa is taken?
Whenever we take a sankalpa, or make a witness of anything, the speaker says there are two who matter in the act of witnessing — first Surya Narayan and second Agni Dev. The witness of Surya Narayan becomes necessary.
How should an ordinary person do Surya pujan?
Gayatri is not for everyone, the speaker says — the matter of adhikar and anadhikar arises — but the tantrokta Surya mantra and the Pauranik mantra are available everywhere. He gives the mantra as "जपा कुसुम संकासम कश्यप महादुतिम तमोवरिम सर्व पापाघनम प्रणतोस्मि दिवाकर", which anyone at all may speak, and says to recite it even twelve times daily standing before Surya Narayan.
Who may recite the Pauranik Surya mantra, and what is it prescribed for?
The speaker says that in today's time everyone wants a government job, and for that this mantra should certainly be recited twelve times daily while looking at Surya Narayan. For this, he says, you do not need the yajnopavita, and there is no need to look at whether it is a man or a woman: it is a Pauranik mantra, composed by Vedavyas ji.
Why is Surya the witness when a tantric dosha is incurred?
If you get caught somewhere in tantra — especially those who do some tantra practically, some tantra connected with shatkarma — and a dosha of it attaches, or a dosha of some other mantra attaches, or a fault of pronunciation, or japa of a mantra one had no right to so that the deity became angry, or some insult occurred at a Shakti Peeth or tirtha: Surya Dev is the witness of all these, because Surya Narayan never sleeps.
What is prescribed for those who do have the right to Gayatri?
Those who have the adhikar for Gayatri should certainly do at least one mala of Gayatri japa daily while looking at Bhagavan Surya Narayan, the speaker says. From this a special grace is obtained, an extremely special grace: the work that was to take a year for you will be completed within a month, whether it be a material work or spiritual grace.
Can this be done for a child over thirteen?
If it is a boy over thirteen years of age it can be done; for a girl it should not be done. He clarifies further that if a girl has begun to become rajaswala, then this upay should not be done for her in this manner at that time — for them there are separate upays. So this is for the rest.
What if I do not know any mantra for the abhimantran?
If you do not know a mantra, then as discussed before, use the Panchakshari mantra according to your own varnashrama dharma, keeping the yajnopavit and the rest in mind, without transgression. Consecrate it accordingly, or consecrate it with the Jayanti Mangala mantra and then use it — from that too you will get benefit.
On which days is the coconut deep daan compulsory, and what is yam tarpan?
On Chaudas and on Amavasya — these two days at least — do the deep daan well, of five gadis each; that is two and a half coconuts each, so five coconuts will cover the two days. These two days it must certainly be done; deep daan must certainly, certainly happen. Then there is also the vidhi of yam tarpan, in which the tarpan of Yamraj is done.
How is yam tarpan performed, and on which days?
If you wear the yajnopavit, if the janeu has been done, do yam tarpan. If you know the vidhi that is good; otherwise, tarpan takes place by the twelve names of Yamraj. Putting in white til and black til, making the janeu into a kanthi around the neck, facing the south direction, wearing pavitri and the rest and a white garment, tarpan is then done at the evening time. It is done all five days, but on Dhanteras, Chaudas and Amavasya it should certainly be done.
How is the Hanuman pujan done?
There is no very special vidhi vidhan for it. On the day of Chaturdashi, at evening or in the morning, bathe and first of all go to a Hanuman temple. Have the chola offered, having made a sankalp, or if there is arrangement to offer it yourself, offer it yourself. Women will not apply the chola themselves — they will have the pandit ji make the sankalp and have it applied.
What do new sadhaks need in order to take up the Atharvashirsha?
If new sadhaks are wearing the yajnopavita for the sake of the Atharvashirsham, then they should practise it, the speaker says — taking upadesh from some guru. Only the upadesh has to be taken; no separate special diksha is required in it.
Is there a Parvati Yogini sadhana?
There is no Parvati Yogini sadhana, Meghnath ji, he says — how would we make it available? Whatever thing can be told while kept within its maryada, that alone we can tell. There is nothing connected with the Yoginis of Bhagavati Parvati. If it is the sadhana of Jaya and Vijaya, then that comes among the ugratam sadhanas, among the chief sadhanas — that we simply cannot give.
He has no specific pujan order for the lok devata Goga Jaharveer, and says so plainly
Answering Bharat Prajapati ji, he says clearly that regarding the lok devata Goga Jaharveer he has no order of any specific pujan on his side, because they are lok devatas; and so he asks pardon — he does not have full knowledge of them. There are sadhaks among his own associates who have great knowledge, whose ishta aradhya they are, in whose houses their sthan is seated with great capacity — but he himself neither felt the wish nor has taken that much knowledge, so in this matter he says he simply does not have the knowledge and cannot tell you half-complete matters. If you have been doing sadhanas connected with them, the ones current on your side, you can absolutely do them.
He cannot read Tamil, and Shri Vidya is not a subject for a video
Asked to say which devi-devata a temple yantra belongs to, with the text in Tamil, he tells Meena ji that he has not obtained any such special siddhi by which he could read the Tamil language — tamil ille. Asked whether he can make a video on the sadhana marga of Devi Tripura Sundari, he says Shri Vidya is among the most specific vidyas, and in his own view it is not fitting to discuss such sadhanas on a video; even so, a brief video could be made, for information only.
What if I am told to give arghya with the Gayatri but am not entitled to it?
The first thing, he says, is that this is a Dhanu lagna kundali and Brihaspati is your chief graha — but it is not the case that arghya is given according to the lagna kundali. He says only one condition always: if you wear manikya on the body, then arghya is not to be given, or at the time of giving arghya you must take it off and then give it, that is all. For the rest, every person can do the puja of Suryanarayan, and everyone should certainly give him arghya. Surya and Tulsi ji should be given arghya daily by all — only, on Ekadashi and Sunday, these two days, Tulsi ji is not to be given water.
Which mantra should be used for arghya instead of the Gayatri?
Then, without speaking the Gayatri mantra of Bhagavan Surya, you can also give water with his naam mantra, he says — it is not necessary that water be given only with his Gayatri. Read the Aditya Atharvashirsha; read even the Hindi translation and your subject will become clear. There is a mantra in it of Bhagavan Suryanarayan — the one with ghrini, Ghrini Suryay Namah — with that mantra you can give it. Or, in his view, you should use the tantric mantra of Suryanarayan; if you are not entitled, then give arghya with that. It is not as though Suryanarayan will not take the arghya.
What is wrong with the prediction astrologers?
All the prediction and kundali people, whatever is running — he says he says it straight and squarely: they are doing wrong. Those who again and again give the Gayatri, and all the mantras with Om, to an unentitled person and have them done, are ruining them. It is a separate matter that the mantra has its own capacity and keeps our honour, makes and mars our things — but somewhere or other they also cause harm. He says he speaks this from the direct experience of his own life.
Third eye readings, aura checking and mantras handed out with no mention of adhikar
He says that in his view, at least, people come onto this path and become param siddh, but from listening to their talk the pretence of siddhi shows itself. He was listening to one such person — a param siddh sadhu whose every video has the third eye in it: third eye, aura checking, this siddhi and that siddhi, and the brother's videos go viral. He thought that if that much is happening he should learn too. There the whole talk is only of how the third eye vision will open, how things will come into your aura, this mantra and that mantra — of whose adhikar there is no discussion, no talk at all.
Who may recite the Shri Sukta and Purush Sukta?
Asked which Vishnu Narayan anushthan may be done in the five days of Diwali, he says he will put that out separately tomorrow. To Abhishek Srivastava ji he says: the Shri Sukta, the Lakshmi Sukta, the Purush Sukta — all these should be done after learning the uccharan, and should be done only by those who wear the yajnopavit. Others should do the pauranik stotras — do the Lakshmi Ashtak, do the Mahalakshmi Ashtak. The path of a Sukta is vedokta, so vedokta people should do it. This, he says, is not according to him but according to shastra; he is only giving you the information, and you are free to take the decision. If, knowing the truth, you do wrong, that is your wish.
What is chola chadhana, and which mantra may anyone use for Surya arghya?
Chola chadhana means the lepan of sindoor that is done upon Hanuman ji — that is chola chadhana, the chola of sindoor. Asked whether arghya may be given to Surya with the mantra beginning Japa Kusum Sanka Samkashyapam Maha, he says absolutely, everyone may give it; it is a pauranik mantra and everyone can pronounce it — women, men, those who wear the yajnopavit and those who do not, anyone at all can pronounce this mantra. He adds that the path of the Navgrah stotra may be done by every person daily; there is no dosha, women, men and children can all do it.
Kali Panchban or Kali Raksha sadhana — which should be done?
Do the Panchban, he says — Kali Chaudas, Diwali. He remarks that all these sadhanas are on the channel and people simply do not look; the solution to every problem has been told entirely clearly and in expanded form. Do the Kali Panchban: those who have to use it for a job and the like, or for wealth and the like, and who hold Kali ji as their ishta, should not do a separate sadhana for Lakshmi ji but should use the Kali Panchban itself.
Should a one-mouthed lamp be lit for Dharmaraj on Dhanteras?
Told, with a pramana from a Laddu Gopal sevak, that on Dhanteras a one-mouthed deep daan should be done for Dharmaraj and on Chaudas a four-mouthed one for Yamraj, he says: see, on all five days we have been doing and have seen only the four-mouthed one. For the rest, if there is a pramana and you want to do it accordingly, and you are seeing it directly, then you can do it; we will never forbid you on that. But up to today, living in so many regions, in the five days we take out only the four-mouthed one on all five days; we do not take out a one-mouthed one. Yes — if you are speaking for the sake of Dharmaraj, of the Dharmaraj form, then we can accept it; but the mouth we take out only in the Yamraj form, calling it Yam deep daan.
Lal Kitab astrologers ruin whole lives, and the fault lies with the adviser
These Lal Kitab astrologers and astrologers like them ruin somebody's whole life, he says — they will have a standing coconut kept, they will have this and that done, they will give the Gayatri, they will do anything at all. And then they are to tell others: babu, you do it wrongly, or you are not explaining it this way. Whom will you go and blame, he asks. If your shraddha is attached through us, through Grihastha Tantra, then you will accept what is told here; their shraddha is attached there. Now this is that person's fault — he should not tell wrong things.
Diksha and siddhi in Annapurna sadhana versus the householder's simple way
The speaker says Diksha for this mantra is needed only by those who want to do Annapurna's sadhana by the krama vidhan and gain special siddhis; such people take Shakta initiation and practise by the Krama Vidya. Of Jagadamba herself only kripa can be had, but her yoginis can be made siddh, and only then does a sadhu or siddha yogi receive a jhola or vessel in which grain and wealth never run short, used for his own living and for jan kalyan. An ordinary Grihastha sadhak, he says, can do this sadhana in the ordinary manner without any of that.
An over-motivated listener reasons that since all shaktis are one, a householder may take up Aghori or Chamunda upasana directly — and does an upside-down sadhana.
Because it raises the chance that people, becoming excessively motivated, may go and do some upside-down sadhana on the reasoning that all the shaktis are one anyway — so why not do Ma Aghori; we are householders, why not do Aghori; Kaushiki is right here, this is the very form of Jagadamba; and since Bhagavati Chamunda herself manifested from her forehead, why not directly take up her upasana.
Shri Chakra pujan belongs to those holding the Shri Yantra deeksha; attempted uninitiated it attaches great dosha, and the speaker refuses all support for it.
If you have obtained the deeksha of the Shri Yantra and know Shri Chakra pujan, certainly do that too in these days. But if you do not have the deeksha of the Shri Chakra and, being uninitiated, you attempt this act, then great dosha will attach — and the speaker says plainly that they can never give their cooperation or support in such things, that it is wrong.
Which direction should a night Havan face?
It should be done — and householders should do it principally facing the eastern and northern directions.
What is Vamachara actually prescribed for?
The Vamachara vidhi has been prescribed for siddhi, not for pujan. For those people who want to perform siddhi, who want by taking mantra upadesh to obtain the grace of Bhagavati Tara and to perfect her shaktis, it is necessary. For those people who want to perform the ordinary seva and puja of Bhagavati and to obtain Mai's grace, it is not necessary in that way.
Seva and puja by the Dakshinachara vidhi are open, but an anushthan of Bhagavati Tara and the japa of her mantras want a guru adesh.
It cannot be said in a wholesale way — you can do seva and puja by the Dakshinachara vidhi. But if you are performing an anushthan of Bhagavati Tara, then there should be a guru adesh in the matter: the most particular anushthan and the japa of her mantras you cannot do at home with freedom, freely of your own accord. For that an adesh is wanted.
Why is somebody else's practice not a warrant for yours?
Because varna and dharma and desha and kaal all have their greatness in all of this. Somebody says that we perform the pujan of Tara or Chhinnamastika at home, and not from today but for ten years — and you become greatly agitated by it and begin doing it as well. Then at least see whose kula parampara that is, who stands worshipped in their house, and which other people before them in their house were the ones who performed her puja.
They will not tell you which panth initiated them or which sadhanas they did — only that they do it, so you should too.
From which panth and sampradaya they stand initiated, and which sadhanas they performed — they will hardly tell you everything. They will only say that we do it, so you do it too, nothing happens, these people lie. And then difficulty follows. Where a thing is to be forbidden, people do not forbid it; where it is not to be forbidden, they forbid that thing.
Can the Navarna mantra be chanted without diksha and without a yajnopavita?
The speaker says the first fault in the Navarna case is that the man had received no Diksha whatsoever, and not everything, he says, is a matter of bhakti-bhavana. The second is that his Yajnopavita had never been done; he did not wear one at all. Without wearing the yajnopavita, he asks, how will you perform these mantras? Whether every person is an Adhikara-holder for Navarna Mantra japa, he notes, is something he has discussed many times before.
Take tantric mantras from a Shakta sadhak after diksha and upadesh
The speaker says this is why he tells everyone that tantric mantras like the Navarna Mantra should be taken from the right person, a proper Shakta Sadhak: take the knowledge, receive Diksha, receive the upadesh, get one's doubts resolved, and only then perform the anushthan. Today you may be succeeding in every way, he warns, but the future can turn dark. Stay aware, stay alert and do sadhana in the right manner. His purpose, he says, is not to lessen anyone's faith in the mantra or its deity but to remove confusion, so that no one performs a karma without Adhikara that harms them and their family; harm to even one sadhak of Sanatan is a loss to all.
What is the panchakshari mantra actually made of?
The speaker says the five-lettered mantra people japa — whether one places "namah" after or before it, according to one's adhikara — is the sayujya form of the five principal avatars that occurred in five kalpas of Bhagwan. The Panchanan swaroop is the mool swaroop of Bhagwan Shiva, the form of the Parabrahma Parameshwar.
A caution before the Aghor swaroop is described — the form most misunderstood and most misused
Because, he says, this is the most prominent swaroop, and everyone's attraction towards it stays heightened. Many kinds of misconception exist about this swaroop, and people also make wrong use and misuse of it, and use it in an unauthorised manner — which, he says, should not be done.
What are the five forms, and who is entitled to the panchakshara?
The five principal swaroops are Ishana, Tatpurusha, Aghor, Vamadeva and Sadyojata. These five murtis are renowned in this world by the designation Brahm, and their gathering into one makes Panchanan Mahadev. One letter from each of these five swaroops makes up the panchakshari mantra — and for it, the speaker says, every person of every varna and every woman is authorised, keeping in mind only how "namah" is to be placed, which has been described many times.
How does the panchakshari compare with the Gayatri?
The speaker says this is no ordinary mantra and no ordinary subject. Its fruit is equal to that of the Gayatri; those who do not have the adhikara for doing Gayatri do japa of this very mantra.
What are the duties of the divine post obtained after death by worship, once it is granted?
The speaker says that once you obtain that post and those adhikars, you cannot at that time see your own and the other. Who you were in the living state, who your parents and siblings were, who your sons and grandsons are — you will proceed according to the adhikar you have been given.
Why perfect Bhuteshwar himself rather than chase bhoot-pret siddhis?
He says listeners should see the difference: these five forms carry so great a mahima and so much capability that they have been giving the power to create the srishti — without them there is no rachana of the srishti at all — and for such a swaroop you are authorised. So why, he asks, are you wandering here and there after bhoots, prets and pishachs, telling each other to perfect this siddhi and that siddhi. Perfect the very Bhuteshwar himself, he says, and stay in his shelter; never run from what is written in the shastra.
Does age matter in taking up such a sadhana?
The second thing is this, he says: when you do a sadhana of this kind after you are more than twenty-eight years of age, then it gives greater benefit. When you do it before that, then a pacification of the dosha takes place — so in every way it is to your advantage.
Can Krodh Bhairav be worshipped at home?
The speaker says the upasana of Krodh Bhairav does not happen sitting at home; brother, he says, we cannot even reach up to there. First do that for which every worldly jiva in the human birth has the adhikara. Become capable, and then go into the seva of Krodh Bhairav. And in any case, he adds, you will not accept it, so that is a different matter.
Who has the adhikara for Shiva-Shakti upasana?
The speaker says nothing can be attained without the upasana of Shiva — the upasana of Shiva and Shakti has to be done, and it is exactly that thing for which everyone has the adhikara. We will not go asking whether your diksha has happened or not, he says, or whether this or that of yours has been purified; but when the shastra has given the order that anyone at all can do it, those things will be placed before you in greater detail.
Before taking up the Durga Saptashati Maha Yantra avarana pujan, write in about your existing practice
Asked by Prakhar about the videos of the avarana pujan of the Shri Durga Saptashati Maha Yantra, the speaker says: message or mail first. He wants to know what the questioner does by way of pujan-path, because it is an intricate subject and a long one when you watch and perform it — and it will become clear whether one is able to carry it out or not.
What is Hal Shashthi, and what may be taken on that day without a Guru?
Hal Shashthi is Balaram ji's birth, two days before Krishna's — the Shesha avatar in his wrathful form. On that day, those who have not obtained a Guru may themselves take the Saur Deeksha, Dev Deeksha, Veni Deeksha and Granth Deeksha.
Which materials should be used for a Havan of the Saptashati recitations?
Whenever you perform a Havan of these four recitations, do it with ghee, with honey, with kheer — with food substances in particular. Please do not perform the Havan with Sakalya. And if women are performing it, they will not do it with ghee, but with food substances in its place.
May the family eat the Bhog offered to Bhairav at home?
Yes, absolutely — the Bhog offered to Bhairav ji at home may be eaten by everyone. And the Bhairav Tandav and the Kaal Bhairav Ashtak may certainly be recited at home in the ordinary way, as may Bhairavam Visham-kasht-haram and Devraj-sevyamana Kaal Bhairavam.
Should householders perform Dhumavati sadhana?
No — it is not for householders, and it does not bear fruit for everyone. Where it does bear fruit for a householder, the speaker says two things lie behind it: a practitioner in that Kula who held her special grace, or a Yogini established in that family in some portion-form.
Can the Kavach mantras be used for a Havan?
No. Asked whether the Saptashati's Kavach may be used for a Havan, the speaker says no; asked whether Kavach mantras may be, he says no again — a Havan of Kavach mantras is not performed.
Is there a book of Pauranik mantras for those with no right to the Vedic ones?
Not yet — every existing book has something in it for which you will be told you are not entitled. He undertakes to write at least two or three such books before the next Durga Puja, carrying these prescriptions with mantras anyone may use, and setting out how women are to do it and how men are.
What is the difference between the Chandi Kavach and the Rudra Chandi Kavach?
The Chandi Kavach in the Saptashati was spoken from Brahma's own mouth and is intensely sharp — you will understand when you recite it. The Rudra Chandi Kavach is not for everyone: if you are a beginning-level practitioner the speaker will forbid it. Do the Chandi Kavach.
Where should a Saptashati or Shakta Deeksha be sought?
Request it of the Shankaracharya in the Shankaracharya tradition — Deekshas are given at their place, and the right to give it belongs to whoever is seated on that post. It is the best for householders, and no odd sums of money will be involved. You may also take it from capable practitioners of a Shakti Peeth.
Which asana should a householder use, and should the Kavach or the whole Saptashati be done daily?
Every householder practitioner should particularly use the Sukhasana first of all. On the daily count: it is your wish — if you are initiated, do the Saptashati daily; if you are not initiated, do the Kavach only.
May women wear the pavitra?
The speaker says why should they not — where has it been forbidden? The pavitra is worn for shuddhi, for purity, and there ought to be no difficulty in it. According to the karmakand described by Vedic karma, whatever it may be, in the tantra kshetra, in whatever tantrokta grihastha work you are doing, it may be worn in the pujan.
Can a woman offer ahuti in the Navratri havan, and with what?
The speaker says a woman offers her Ahuti with Guggul and a man with ghee. Asked whether a woman may offer ahuti at all, he answers that in the Vedic vidhan she should not — in the vedokta vidhan it is not done — and that people have become very clever about this these days; but this is a Tantrokta vidhan, Jagadamba's own vidhan, and in it a woman may give the ordinary ahutis without any difficulty.
Dreams of buried wealth during heavy japa and why not to dig it out oneself
The speaker says that as the japa went on the sadhak began dreaming that gold coins lay buried in a Kalash on his ancestral land; such a Swapna is very common for sadhaks who take up a large anushthan or japa, through which information about underground wealth comes. Asked years earlier whether one should try to dig such a thing out, the speaker had answered no: taking it out can bring harm, do not do it yourself; if it is yours it will reach you, and then accept it after observing the vidhi and nishedh. Whether such extraction succeeds, he adds, depends on who its Adhikara-holder is. The sadhak left it alone even though the dream returned weekly, someone in it saying it is here and showing how much and how deep.
How long does a soul hold the divine post obtained after death by worship?
The speaker says the time is determined there too — it may be a hundred years, it may be five hundred years, it may be for many long periods. But a time will come when, giving up that post, you will either take a new birth or have some other gati, and someone new will come in your place. When the punya is exhausted, birth must be taken again.
What does a visit from a divya shakti pleased by an anushthan leave behind?
The speaker says to know that whenever a shakti of this kind comes upon a body, she goes having made that body exceedingly divine — and the body must then be kept in that same manner. If you do not keep your conduct, movement and behaviour accordingly, then she does not support you either.
May a Brahm be given an independent place as a deva or Bhairav?
The speaker says never to give a Brahm an independent place as a devata or as a Bhairav on your own thinking — do or understand anything only after understanding his words fully, including who can and cannot be Bhairav. It is not like that: the adhikar of Bhairav is given by the Devi.
Can one choose to obtain a deity's kripa for oneself, by sankalpa?
Asked whether one can touch or choose these things oneself, the speaker says why can you not choose — take a sankalpa according to your wish and accomplish it.
May women touch a vigreh of Hanuman ji?
Asked because the listener had seen a woman applying oil to Hanuman ji's feet in a temple, the speaker says that apart from dakshinmukhi Hanuman ji, touch is also forbidden for Panchmukhi Hanuman ji; and where in a temple Hanuman ji's face looks towards the southern direction, touch is forbidden there. In the installation of Panchmukhi Hanuman ji, the acharyas who know the method make his asana, even if only symbolically, a pretasana — and for this reason a woman's touch is forbidden.
Which forms of Hanuman ji may a woman touch?
The speaker says that as for the rest — the other swarup of Hanuman ji — women may touch them.
Which mantra should be used for a havan to the kul devata when the Bhairav is unclear?
Asked by someone wishing to do a twenty-seven day havan for the kul devata and kuldevi, the speaker says that if the kuldevi is Bhagavati Sheetla then do hers; and where you feel the kul Bhairav is not being properly identified, use the Mahabhairav mantra given on the channel. It has no pranav attached, and it carries Bhairav ji's beej mantra — so men and women alike may all do it, whether or not they wear the janeu, with no difficulty of any kind.
How should a woman do the Kaal Bhairav Ashtak if there is a problem on that day?
Asked how to do the Kaal Bhairav Ashtak on the day of Kaal Bhairav Ashtami if a woman has that problem, the speaker says that if such a situation arises, you can have the pujan performed in your own name by someone else. Do not do it yourself.
Such videos would bring millions of views, but eight of every ten listeners would be harmed.
The speaker says he knows he would get a great many views from it — that overnight he would cross millions if he made videos of this kind. But of those who listen, eight out of ten will be harmed, and that he never wants. He tells the questioner: you are getting relief, you are doing it; absolutely keep it limited to yourself, that is good.
A woman should leave the Vedic mantras aside and do as much japa as possible of the tantrokta or Sabar mantra of her own ishta.
The speaker says that besides this, since you are a woman, leaving aside the Vedic mantras, do as much japa as possible of the tantrokta mantra or the Sabar mantra of your own ishta, of your arahdya, or of their kavach — as an ordinary instance, the Shiv Raksha Kavach or Shiv Raksha Stotra, and the Kamakhya Kavach connected with Bhagavati. Do as much japa of all of them as you can.
May a woman touch a Shaligram?
The speaker says she absolutely may — why would one not touch the Shaligram shila.
A public description of Bhagavati Madanand would draw the wrong listener to a shakti not everyone may serve.
The speaker says that for a householder these are such shaktis that if their whole tantrokta detail were discussed, it would be right for those who already have the knowledge; but new people are as the earlier questioner was — if he throws light on the swarup of Bhagavati Madanand and describes her, people will be attracted there. Not everyone can do the seva-puja of Bhagavati Madanand, and people will not accept that; if he tells the thing without being asked, then even if they do not get the process from here they will get it elsewhere, because such is her capacity, and then they will begin doing it and difficulty will arise. Some things, he says, should be told only in a limited measure.
A Vam Devi video was copied out with its mantras by channels wanting views, though not everyone may do that lok devi sadhana.
The speaker says he had put out one video of Vam Devi. The sadhana of a lok devi cannot be done by everyone in this manner. Now it cannot even be forbidden; people want views and will do anything at all.
Which Shiv Sahasranama should be recited?
Besides all these, if you wish to go further, then recite the Shiv Sahasranama, the speaker says. Now the Shiv Sahasranama exists in many kinds: among them do whichever you wish, but look at this — if it is written in the phalashruti that reciting it without deeksha will cause difficulty, then do not do that one; do the ordinary one.
Why should Sri Chakra and Kamakhya mantras not be taught openly?
Because whoever teaches them that way does not know whether the worship of the Sri Chakra or a Kamakhya mantra is to be told to anyone at all, or in what manner. The speaker says households have already been ruined by it, and others will be ruined imitating them.
Why do transgressive subjects always find the largest audience?
Because people enjoy subjects that produce confusion, and flee from ones that demand labour. Talk about Pashupatastra, Brahmastra, Khadgamala or Shri Chakra Archan and the live goes viral at once — the price, the speaker says, being paid across a hundred births afterwards.
Who is authorised to perform the Rudra Chandi Path?
Read the text: it states plainly that not everyone can perform it, and for whom it is forbidden. The speaker refuses to rule on it from a channel, and points out that when a famous teacher says anyone may, ten lakh people accept it and scripture is set aside.
This work describes the subject with references naming the tantra grantha behind each point.
He points to the Shri Durga Archan Paddhati written by Shri Shri Acharya Shivdatt Mishra Shastri and to many other works of his, in which this subject is described with references naming the tantra grantha each point is drawn from: that according to the day of the week, a Saptashati path of Bhagavati Shri Jagadamba, or any anushthan connected with her, carries a special importance.
What should someone do whose Sanskrit pronunciation is not clear?
If Sanskrit does not come to you, he says, do it in Hindi. The video on how the path is to be done in Hindi has been shared again today; and there is the Mahavidya krama by which the Saptashati path is completed very easily in seven days.
May an undiksha person japa the Navarna mantra?
For one who is not diksha-holder, he says, they never speak in favour of the Navarna mantra — they always forbid it. There is much opposition to this from people who invoke bhaav: why will it not happen through bhaav, does Mother not look at bhaav. He asks people to stop tampering in the name of bhaav.
Which mantras must the undiksha never japa, and what changes after diksha?
Navarna and Panchadashi are such mantras that people who are undiksha should not japa them. If the utterance comes in the middle of some path, that is a separate matter. And once one has become diksha-holder, this mantra should never at any time be spoken with the mouth.
Is there forgiveness for those closest to the deity?
The greater the post, the greater the nearness to them, the greater the responsibility — and where a mistake occurs there is no forgiveness. It is not obtained, he says. It is a matter of experience, though people think that doing this or that will settle it.
What does the Parashar Sutra say about the rajaswala question?
He takes the rajaswala subject as his example: many videos are found on YouTube by people who take themselves for tremendous, supreme, siddha tantriks, which shows what level their mentality is at and how much siddhi they will have. Such a person, he says, will sink the boat of one who was walking with discipline. They say there is a written principle about the rajaswala nowhere — but people have given the proof in many places that it is written: in the Parashar Sutra and the rest of Parashar Muni ji, the father of Vyas Muni, there is a full description that when a woman is rajaswala she will not do pujan and path at that time.
What follows from doing path in the rajaswala state?
Whichever saint, siddha or mahatma may be saying this, he says, it makes no difference to him how your destruction comes about. When you do path while rajaswala, there will be affliction to all the pitrs, affliction to the lok-dev shaktis; being yourself of the nature of agni, and there being also shaktis of the nature of vayu and of the jal tattva, the affliction caused to all of them by that touch attaches as a dosha — and that dosha you have to bear, your descendants have to bear, your sons and grandsons have to bear. Then, he says, these very sufferers begin to shout in comments that they have committed no offence at all, so why are they suffering.
What rules should a household follow when a woman is rajaswala?
By that reckoning, he says, if a house had a mother-in-law and two or four daughters-in-law, the deities would have to be sent away forever. Since a rajaswala occurs every week where there are four or five women, where would the puja come from? His rules: let there be no touch from her; do the seva-puja without eating food from her hand, and if you are eating it then bathe, become pure and wear clean clothes; let nothing of the puja place be touched by her; do not use water or flowers given by her; if she is cooking, take the naivedya before Bhagavan but offer it from a distance rather than handing it over. And if you know how to show the matsya mudra and the vidhi of amritikaran, and know the full vidhi vidhan of pranayama, then the dosha is remedied as well.
What is the Kamakhya tantra kshetra actually?
Among the subjects connected with tantra in the Agam rahasyas of Sanatan culture, the speaker says, Kamakhya tantra holds a very chief place, and a great many misconceptions about it are spread through society. He will put before listeners what the truth is, how the secret matters of the tantra kshetra are circulated through such misconceptions, and how, on account of them, new tantra sadhaks and sadhikas entering this field are milked and exploited.
Where can the Sanskrit path of the Saptashati be learnt?
Asked where the Sanskrit path of the Saptashati may be learnt, he says it can be learnt: you can learn it online, and you can learn it seated with some worthy Brahmin.
What may an uninitiated person offer to Kaal Bhairav in place of madira?
You are not initiated, the speaker says, so you should not offer madira bhog to Bhagavan Kaal Bhairav yourself. In that case you should offer sattvik madira: mix ginger and jaggery in water, and you may offer that as bhog. For full madira, one must be initiated.
Can the Durga Saptashati be recited in Hindi without diksha?
Yes, the speaker says: we should do what we are authorised for. Everyone has the adhikar to receive upadesh for pauranik and tantrik mantras — but if you cannot recite in Sanskrit, have no diksha, have not learned, and do not know the vidhan, then do it in Hindi; there is no dosha in doing it in Hindi, and in a Hindi Durga Saptashati path there is no need for the shaap-uddhar. Since your path is anyway an emotional, bhava-based charit path, do it with bhava in Hindi — why do it wrongly? Do it wrongly and you will certainly receive punishment, however much you soothe your ego that your feeling is pure and a mother can never harm anyone: tampering with the mantras, mutilating them and not reciting by the chhandas because you do not know the vidhan and do not want to learn it — that somewhere brings you harm.
How Sanatanis are weakened: unauthorised acts encouraged, right acts forbidden
The speaker hopes listeners will understand and learn clear uccharan; if it does not come, they should not recite in Sanskrit but do it in Hindi and keep learning Sanskrit — one must not run away from it. He says he will try to arrange teaching of Sanskrit uccharan through this platform too. He points to a pattern: for unauthorised karma people are told "go ahead and do it", while for the things one should not do they are forbidden or given wrong ideas so the person drifts away by himself — and for what one should do, they are told "do not do this". In this way, he says, Sanatanis are being made weak, and he calls on them to wake up and recognise themselves.
Listeners who kept Mahashivratri must clear the doubt at once, or the fruit of their gathbandhan puja is lost.
Because his listeners kept Mahashivratri the previous day and performed the gathbandhan puja of Shiva and Jagadamba. If a doubt now sits in the mind about it, he asks, how will the fruit of that puja be obtained at all? The doubt must be removed, so he places the subject before them.
Does Shiv Navratra begin from Pratipada or from Panchami?
In the Shiv Navratra too it has been held that the wedding took place, up to Saptami, on the Naumi. But then, he asks, which day is being taken as the Naumi — since Shiv Navratra is begun from Panchami and not from Pratipada. Differences of opinion arise, he says, precisely because people do not put shastra pramaan forward.
What does the Gita teach about the pride of doership?
That one must not have the pride of doership. Read the Srimad Bhagavad Gita, read your own aradhya's Gita — everywhere it is said that one should not have the pride of being the doer, that we are running the household, we are running the world, we are running the whole hospital, we are running the whole office. That abhiman must not be there. We are not the doers; God is the doer.
Panths other than Sanatan tell a man to enjoy his own success, while Sanatan tells him to dedicate it to his parents.
In other places, he says — in all the panths other than Sanatan — it is said that you worked hard, so enjoy your success. In Sanatan culture, even after obtaining a great success, it is said to dedicate it to your parents, to dedicate it to God. We make the samarpan, saying that all this that has been obtained came by your kripa and by your blessing. The pride of doership has been forbidden.
Unqualified persons who keep no restraint in food or in living misuse divine power the moment they somehow obtain it.
In the same way, he says, those unqualified persons of the present time who do not keep themselves restrained, who practise restraint neither in food and drink nor in their way of living — if by any means whatsoever some divinity, some divine shakti is obtained by them through some person, through some sadhak, through some guru, so that they become able to know and understand things, then they will only misuse it.
One who cannot give five minutes out of twenty-four hours to his ishta should stop calling himself a Sanatani.
If out of 24 hours you cannot give even five minutes to your ishta aradhya, he says, then you should stop calling yourself a Sanatani. What is the use of a human body given for 24 hours if a man is not capable of giving even five minutes? A parad shivling, he says, is held to be the shivling itself, the form of Shiva; there ought to be a great deal of vidhi and niyam for it, and you are not even giving it a bath. It is wrong.
The same people abuse the pandits and the learned for hiding knowledge, and then abuse those who teach it openly.
You sit and abuse all the pandits, the Brahmins, the knowers, the learned, he says: you people taught nothing. You talk of adhikar — that you should wear the upavit, or that you have no such right. And today, when it is being taught and told through YouTube, when a hundred, a hundred and fifty, five hundred, a thousand people come and try to explain it with pramaan, even then they receive abuse.
He calls himself no Brahmin but a maha-shudra, and warns that abusing the knowers cuts one's own root.
We say first of all, he tells them, that we are not a Brahmin at all — we are a maha-shudra, a low person; there will be no greater maha-shudra than me. But even if you take me for a shudra and accept me as your own, still you are not going to accept it. You say we will not do karmakand, or the mantra, or this. Here it is being done and told in Hindi, every single thing — and even that is not being digested by you people. You people only want an excuse. You are cutting the root of your own tree and nothing else.
Is there any bar of varna or kula on learning?
In whatever varna, in whatever kula you took birth, nothing is forbidden anywhere, he says. What is meant by adhikar? Learn, brother. Come out of your own kula and family and learn. When a Brahmin can go and do fourth-class work in the railway, then when you are in the fourth varna, go and learn. Who has forbidden it? Learn to recite the Rudrashtak. Learn from those who are teaching.
Do women have adhikar for the Gayatri mantra?
People get stuck on the Gayatri adhikar, he says: there is an itch that there is no adhikar for Gayatri. Why is there no adhikar for Gayatri? Because a negative effect will fall upon the body. Become qualified and do it. It is forbidden to women in every way; it is forbidden to a Brahmin's wife too. Woman does not mean that a woman of the shudra varna is forbidden while for a Brahmin it is permitted.
What care should be kept in performing daily bhog seva at a temple?
A listener says Shiva and Hanuman are seated in a temple near her house and she has received the seva of the daily bhog, and asks what care to keep while making and offering it. It is a great good fortune, he says, that the work of the daily bhog in a temple of Hanuman has been received; the burden of temple seva comes only from the punya of some birth. Keep full attention to sucheeta, and go and come with purity, observing brahmacharya well. And since her name is Monica, and if she is a woman, she should not go at the time of masik dharm — for that time she should have some other arrangement made.
What must be watched after the attainment comes?
But after that, take care, he says: after the attainment, hold the attainment and go forward; go on the right road — that is a very great subject. Never let there be within you the thought that we did it, that it happened by us, that it happened because of me. If fifteen people did the puja of Shiva because of me, we did not come to have ahankar that we had fifteen people do it — otherwise tomorrow Nandi may come from behind, lift his horns and throw us down.
What should a woman do in place of the Gayatri mantra?
To a listener he says it is a very good thing that she is not doing the Gayatri mantra: you are a woman, so in place of the Gayatri mantra you should do the Panchakshari mantra, as has been said again and again. The Panchakshari, the Gayatri and the Pranav — all three appeared on one and the same day and at one and the same time, from Shiva, on Mahashivratri, as they discussed today. First the Pranav, then the Panchanan swaroop, and then from the four-faced swaroop the Tripada Gayatri appeared.
Who may do Gayatri and who must do the Panchakshari?
Those who have the adhikar for Gayatri and who live by the Vedic vidhi should do Gayatri, he says; the remaining people should do the Panchakshari. Women, and those who do not wear the yogopavit, should place the namah — the fourth vibhakti namah — afterwards and do the jap in that manner. That itself is Gayatri. It arose from his five faces: from those five faces the Panchmukhi vidya, the Panchakshari vidya appeared, each face represented by one letter.
What is the daily minimum he gives for each kind of person?
If you are initiated into some panth, he says, what the guru gives you there is a separate subject and you should do jap of that mantra. But those who ordinarily wear the yogopavit ought certainly to do ten malas daily of either the Gayatri or the Panchakshari. A woman should do ten malas daily of shivaya namah, placing the fourth vibhakti afterwards. This, he says, is the root.
Are all sixty-four tantras open to everyone?
No. Among the sixty-four tantras, the speaker says, every tantra is not for everyone. The guru should give in accordance with each persons yogyata, and you cannot simplify every single thing.
Is a Havan required at the end of each sadhana, and may a woman offer the Ahuti?
Yes, a Havan must be prescribed on the last day of every sadhana — at minimum 11 mala of Ahuti with the Ekakshari. Men use ghee mixed with Guggul; women keep the Guggul higher and the ghee lower. Since this is a Tantrokta procedure, a woman who already has children may offer the Ahuti.
Does a Tantrokta Havan require the same entitlement as a Vedic one?
No. A Vedokta Havan should be performed only by those authorised for it, but a Tantrokta or Shabarokta Havan raises no obstruction for you — perform it. What must not be dropped, he adds, are the Maryadas; not everything can be carried at every time, but not those.
Is there a daily japa that everyone must keep?
Yes — ten mala of some one mantra every day, man or woman, and with no Sankalpa attached to it for any particular work to be completed. Those entitled to the Vedic Sandhya are told ten mala of the Gayatri; those who cannot, the Panchakshari. The speaker says this is compulsory for all.
Who may perform the Ahuti in a Tantrokta rite, and who may not worship at all?
In Tantrokta worship a Bhairavi performs it too — all women are Bhairavi-svarupa, all are mother-like, and they will offer, with Samagri rather than ghee. But anyone who says a menstruating woman should go and worship or perform a Havan, or that it does not matter during Navratri, will ruin you.
Which tantras are not for everyone?
Bhairav tantra is not for everyone, the speaker says, and the tantra of Bhagavati Tara is not for everyone. It is for this reason that he calls the root form of Bhagavati Kamakhya the best for householders.
How can you tell a capable Guru from one who deflects?
By what comes back. Ask a capable Guru one question and he will answer ten properly, tell you new things, and himself tell you what you should study next. Whoever has done nothing himself will tell you to do nothing either.
First-day Ganpati puja: snan, new clothes, janeu, bhog and offerings
The speaker says that on the Chaturthi one does Ganesh pujan with five, ten or sixteen upachars, as one is able or knows. If there is a murti or photo, the murti is bathed with milk and panchamrita, dressed in new clothes, and a Yajnopavita must be offered; a man who wears the janeu may put it on the murti, but a woman only offers it and does not put it on. Then a bhog of Laddu or Modak is given, Durva Grass must be offered after the bhog, and Dhoop, Bilva and red flowers are offered; a fragrant lamp, best of all one burning ghee, is lit.
Special case: havan samagri for a woman sadhika in the Ganpati sadhana
The speaker says a woman sadhika, instead of the ghee-and-guggul ahuti prescribed for men, should if possible do the Havan with havan samagri: the havan wood and fragrant dhoop mixed with black til, panchmeva, gud and a little honey. Jau need not be added, but rice must be. All of this is mixed together for the havan, after which the Purnahuti and Aarti follow as usual.
In what order should a beginner raise the level of his pujan?
A person will not suddenly do shodashopachar with the Purusha Suktam. He will first do it in his own way, gradually with a simple namo mantra; then with a pauranik mantra; and when he has gained practice in the Shri Sukta and Purusha Sukta, he will do it with those. Things increase gradually for the one who actually does them.
Who may watch a full tantrokta 64 Yogini vidhan?
Ordinary archan and pujan of the Yoginis carries no dosha and no difficulty for anyone. But where the complete tantrokta vidhan of each Yogini is being performed — as with the 64 Yoginis of Bhagavati Lalita Tripura Sundari — it is said that even the right merely to watch belongs only to an initiated sadhak, who alone should sit there and see it.
Would those who quote shastra survive being checked against it?
Of all the authentic subjects that stand according to the shastrokta view, he asks, who do you think is walking exactly by that subject? If a counter-argument were made from that level there would be a brawl. If each subject were asked as a checkpoint — you are in this sampradaya, can you prove this subject? — it would not be proved. There they will start applying cheat codes, saying that in place of this we do this.
Does a government reservation category decide a person's varna?
Asked about a jati that is SC in Rajasthan, OBC in Madhya Pradesh and general in Maharashtra, and whether they are counted among shudras, the speaker says the person asked about must himself know which jati he is in. The government will hardly decide for you whether you are Brahmin, Kshatriya, Vaishya or Shudra — you know from birth which jati you belong to.
Why does varna matter for one's seva and puja?
The seva and puja one does, he says, is according to varna as to which mantra and what vidhi there should be, so that we obtain benefit and dosha does not attach — and that is for oneself. If you transgress, nobody will go and stop you; nobody will throttle you saying you must not do this mantra. Do it, by all means. But when the maryadas of shastrokta injunction are insulted so openly, and you transgress the limits of those maryadas, the ill consequence will also come in that same manner.
Which profession is joined with dharma?
Asked by a listener with a strong interest in dharmashastra which work he should do, the speaker says to choose according to your own interest. All works are in accord with dharma; there is no work that is not. If someone becomes a doctor professionally then he is becoming a vaidya, and in the form of the vaidya are present Bhagwan Dhanvantari, Bhagwan Vaidyanath, Bhagwan Pashupatinath Mahadev and the Ashwini Kumars.
Why was the shat Gayatri mantra removed from the stotra collection?
He says the shat Gayatri mantra a listener mentions has been removed, because that mantra is a tantric mantra joined with beejas and not everyone can do its japa; for that reason he did not put it into the stotra collection. It is one of the most necessary mantras and a separate subject: it should not be done at all without upadesh and adesh. It is used, with a duly performed purashcharan, when someone's lifespan is waning.
What are the rules for a Paras shivling?
He says he has said many times in lives that the rule of the Paras shivling is such that the whole subject becomes different for a householder. Whoever you took the shivling from — do as they have told you the vidhi and rule.
Who may perform a brihad havan?
The video of the brihad havan has been made, he says. If you wish to do a brihad havan with full authority, greater than the vidhi already posted, then become initiated and learn the whole vidhi. Many people have posted the Vedic vidhi on their channels, in which each and every vidhan of the pujan is told, including how mekhala pujan is done; you may see that and do it — but only if you are a dikshit adhikari.
Who has the adhikar to worship a Shaligram at home?
Asked whether a Ganapati Shaligram can be worshipped at home, the speaker says the adhikar of Shaligram pujan is for those who wear the yajnopavit, and especially for brahmins — it is proper that it remain so, and let them alone do it. There is no dosha in the pujan of Bhagwan Shiva, but from an error in Shaligram pujan a dosha arises.
Can Bhagavati Matangi or Sarika be worshipped at home without diksha?
One cannot do such puja even at home without being initiated, the speaker says — such pujan should be done only after taking diksha, because this form of Bhagavati is different. And if someone says that Bhagavati Durga is accepted in five forms, one of them Bhagavati Sarika and Bhagavati Matangi, then he answers that all that pujan is done by the tantric vidhi after diksha has been taken.
Dattatreya 108-name milk tarpan under a peepal, bargad or bel tree to free bound pitr
The speaker prescribes a Tarpana of Bhagavan Dattatreya's 108 names for bound Pitr, begun on any Thursday, Amavasya or Poornima under a Peepal, Bargad or Bilva tree at a place where worship is done, never a lonely tantra-mantra spot. Raw milk with Gangajal and dissolved Mishri is taken in a brass or silver lota (not copper, especially for a woman), at least half a litre or a paav, and poured at the root with a leaf of the tree or a silver spoon at each namah of the 108 names, after a sankalp with name and Gotra, Akshat, a flower and a one- or ten-rupee coin. White cloth is worn; a woman wears a white saree with a border and a full Ghunghat, for women must never do pitr work without ghunghat. A man of the house is best; failing him the badi bahu, then the chhoti bahu. It is done Amavasya after Amavasya, not daily, and after three Amavasyas he expects the kripa to begin and the pitr to show themselves in dreams.
Hanuman Chalisa havan of guggul and ghee begun on Amavasya to free bound pitr
The speaker's Hanuman Chalisa Havan for bound Pitr begins on Amavasya: first offer a Langot and chola at a Hanuman temple, then at home, fasting till noon (or on Phalahar), from about 11 o'clock light an agiyari of well-lit cow-dung Upla, take the sankalp with akshat and flower after remembering guru and Ganpati, and give one Ahuti of Guggul mixed with ghee for each chaupai of the Chalisa. A man offers both ghee and guggul; a woman offers guggul only, never ghee, and keeps a Ghunghat. Close with one ahuti each for Ram, Sita, the four brothers, Shiva and Parvati, show the smoke through the whole house and set the fire near the main door. Best done daily from Amavasya to Amavasya; otherwise every Amavasya, or on Tuesdays and Saturdays.
Do the kavachas themselves say who may not receive them?
The speaker says there are several kavachas in which it is written with clarity to whom they are not to be given, and several stotras in which it is written clearly that only those whose veerabhishek has taken place — at minimum, after a shakta abhishek, whose guru has given the veer adesh that they may do veer sadhanas and proceed in the veeracharya bhav, and who have received the upadesh for it — may recite them. Not everyone can recite them.
Why can a sadhak not stand above the grahas?
All authority, blessing, adesh and the capacity to control has been given by Jagadamba and by Mahadev themselves, the speaker says — so how will they transgress the srishti they themselves made? He asks with irony whether you have become so dear that your importance exceeds all the devas, that the cruel drishti of Mangal will not fall on you, that you have become dearer than the grahas by so much tapa and tapasya. They were given the post of a graha; do not, deceived in this way, insult the grahas.
What should a person do on this day if he already has a guru?
The second subject, the speaker says: if you have your own guru ji, then take his adesh, or if he has told you in what manner the pujan is to be done, then perform the pujan according to the vidhi he has told you.
Even these forms are opposed today by profiles whose owners are unknown, joining things together to present strange subjects.
He says people today have not spared even these forms and start opposing them, joining things together to present strange subjects. Whatever the case, he says, your capacity is not equal to theirs — we too know that much, they are Bhagavan, and you too must have that much buddhi. What the propaganda of those who make such discussion is, Bhagavati knows; whether they are even Sanatani or not is unknown. Whose name the profile carries and which person is behind it, neither you nor we know: he is writing about the devatas, but since all the content is available, he can read it anywhere and speak.
In what circumstances may a woman take the prasad of Bhairav?
Asked in which circumstances a woman may take the prasad of Bhairav, with the questioner adding that even in the Kashi mandir it should not be taken, the speaker says it is not like that. If it is to be seen, then apart from the Kashi kshetra, in other regions, or where the sadhaks and pujaris of a place say that a woman may not take it, it should not be done there. Otherwise, Bhairav ji pujan takes place at home, of Batuk Bhairav ji and so on, and they can take it; and in those mandirs where prasad is given to everyone, all may take it. Where Bhagavan Bhairav ji is present in person with his shakti, where Bhairavi is present, there a woman can do both pujan and prasad — as in the Vindhya kshetra where Bhagavan Batuk Bhairav ji is seated with Bhagavati Bhairavi, there you may do seva puja and may take prasad.
Can those whose intellect is narrow and unwilling to learn be taught anything?
Those whose intellect lies in pettiness, or has become narrowed, and who do not wish to know or learn anything, will remain with this kind of subject, he says. You cannot teach or explain anything to such people. Their aim is clear — whatever is easiest, we will do that; and so, he says with contempt, they go where it is easiest, and their work will be done.
Wherever results come fast, Shani's energy is present somewhere, having first made the sadhak yogya.
One basic thing will certainly be there, he says: whether it be that place, that parampara or whatever the whole subject is, the presence of Shani Deva — the presence of his energy — will certainly be there somewhere. Going deeper you find that whoever holds back the most and gives the most slowly gives very greatly. Shani's most abundant work is that before giving he certainly makes you worthy; he never gives to the unworthy.
How should Tara's temples be served, and within what limit?
Where Bhagavati Tara's sadhana begins on the tantra marga — or generally, doing any form of Bhagavati, Ma Durga, Ma Kali, anyone — if one goes to the temples and sthaans of Bhagavati Tara and does her seva-puja, keeping to one's own kula parampara. Not by force, he warns: it is not that we are Brahmins in whose house meat and fish do not run at all, and we go and offer liquor. That is not to be done. Whatever the niti-niyam is; and if you do offer, then according to the niyam, and gladly, not against your own heart.
The person should be tested first, and the sadhana kept dharma-yukta.
If you look at it rightly, he says, what should happen is this: if by the effect of our mantra sadhana, and analysing it, we see that here the panchamesh has become strong and Shani Deva is here giving his effect in full intensity — then in such a situation the first task is to test whoever has come and see whether they are fit for your life or not. What is your decision? See this without fail, and only after that include them in your sadhana. And the sadhana must be entirely dharma-yukta, not adharma-yukta.
Why does calling each other Shiv-Shakti or Radha-Krishna end in bhoga and destruction?
Asking pardon again, he says it is very much in fashion today that people at once give each other names like Shiv-Shakti and Radha-Krishna; the man becomes Shiva himself and makes the woman who has come Shakti, and then, going round and round, the same subject arrives — the subject of bhoga. The destruction of both is bound to follow. Do not fall into these entanglements. It sounds and reads very fine, but its final stage is destructive. The reason is that if you have no fit guru, then you do this kind of thing in an arbitrary way, and it does not work like that. It is not for everyone.
Five lakh japa does not prove capacity; such a path opens only at a far higher level of capacity.
One may even accept that attainments happen on this path, he says — this subject is very different, set apart. But you should also know this: it will be present only when you have capacity of that level. It is not that we did five lakh or ten lakh japa and then took it that yes, Bhagavati has sent her, she is a Bhairavi, or she is a Yogini. It does not happen like that. If it is so, then, brother, that is a most divine subject: much will be obtained, much will be shown, there will be many correlations, and only then will these things be established as what they are.
Who is worshipped in the principal kaul pujan, and is she changed?
In the sadhanas that take place on the kaul marga, he says — not naming the pujan and asking listeners to relate it themselves — in that principal pujan it is not one's own wedded wife who is worshipped; in her place the other, who is a yogini, in the Bhairavi form, is worshipped. But keep one more thing in mind: she is not changed again and again. She will be one. Whoever she is in life, she will be one alone. The right to change repeatedly is not obtained by everyone; by a guru's adesh that subject is different, and to go that far up is the punya of many births.
Vedic sandhya is not discussed publicly because people would take it up without authority; it is learnt from one's own ritvik.
He says he does not put out lives or videos on all these because not everyone can perform Vedic sandhya or Gayatri sandhya of this kind, and to discuss it means that people, becoming attracted, will do it without authority, and then there is difficulty. But if you are authorised — if your yajnopavit has taken place — then learn it. Learn the whole upadesh and vidhi of Gayatri from the acharya, from your ritvik who performed your yajnopavit; after all, one would only get the yajnopavit done by those who know Gayatri. Sit with them and learn. And there is the Nitya Karma Puja Prakash, in which all of it has been given at length.
Who may offer the madhu khappar in a silver vessel?
As for the madhu khappar in the silver vessel, absolutely everyone can offer it, he says — woman, man, child, elderly, everyone can offer it, having become pure. Offer it in a state of purity. There is no difficulty.
Who is eligible to perform this Shravan vidhan?
Every Sanatani person can do what is told in this video, of whatever varna, whether woman or man, anyone at all — it is for all, and all will get benefit from it. Everything has been given in it in an orderly, sequential form.
What clothing does he recommend for girls and women?
For kanyas, the fitting vastra is unstitched cloth; if possible, doing it wearing a saree is most excellent. The rest is up to their wish. To the objection that some will insist on wearing short clothes, he answers that unstitched cloth simply means wrapping fully, right up to the top, and he does not see what there is to feel shame about in performing sadhana in full dress.
Selecting a guru, mantra or stotra to suit oneself is the actual problem
He says he does not think there was any matter in this at all for which a guru should be renounced. His point is that if you are selecting a guru, a mantra, a stotra or stuti, or a pujan-paath according to your own convenience, then what greater foolishness could there be than this. The root of the matter, he says, is that renouncing a guru has come up on account of suchita.
What should be done when capacity is lacking?
Suchita is to be observed, he says, and when you perform any kind of anushthan the connected niti-niyam should be observed. If you cannot — the body has a capacity, a state, a level, and beyond that you cannot go — that is a separate matter; then do less. He is saying to do 108 of Mahamrityunjay; if there is no capacity, no difficulty, do only 11 — will Bhagavan Shiva not do kripa?
Who has the adhikar of the pranava in these namavalis?
The satnamavali of Mahamrityunjay has been given here with the Pranav. The adhikar of the pranava, of the tantric pranava, belongs to everyone; every person can pronounce the names with this pranava. The devi pranava has been removed too — the tantric pranava is for all.
How do those without the yajnopavita, and women, say the Panchakshari?
Even to one who has the adhikar of nothing at all, Bhagavan Shiva has given the adhikar of the Panchakshari, he says. They will do japa without the Pranav; those who do not wear the Yajnopavita will attach namah afterwards; the mothers and sisters too will attach namah afterwards and say shivaya first, namah after. Those who wear the yajnopavita will say namah first and shivaya after.
Perform the anushthan yourself and learn the vidhans
Use your own vivek, he says. Perform the anushthan yourself. Learn the vidhans. Understand yourself to be like a child — yes brother, we are new, we are entirely like children, we will learn slowly.
What is the pramana for the Shiv Panchakshari mantra?
He says he is telling you again and again, making an outcry, that this is a thing written in the Vidyeshvara Samhita of the Shiv Mahapuran of Bhagavan Shiva — it is not a concocted subject. The Shiv Panchakshari mantra that you are seeing on the screen: all these things anyone at all can do, and you have the adhikar to do it. And yet you are afraid in it, that no, if we do this then such and such will happen.
Pratyangira, Aghor Kali and Tara are handed out and taken up without fear
And some shouting siddh person gives you some dangerous thing to do — do Mahapratyangira, do Aghor Kali, do such and such, do Tara Mai — and you set about doing it and feel no distress in that, he says. So consider what you are doing, and then be afraid.
You are responsible for your own work and for what you set about doing
And we have to say, brother, that no, you are yourself responsible for your own work and for what you are going to do — otherwise you will go and do who knows what and then load it on us, saying you yourself had said it, so we did it too. Think with your own vivek, he says.
Should women perform the nyasa vidhi?
Ladies will certainly do the Nyasa vidhi, he says; they can do the vidhi vidhan of Panchakshari, there is no difficulty in it at all. And the Mahamrityunjay naam shrut has already been put in — for Uma Sut ji, it is in this same PDF.
Gur in copper is said to become vish — heard from elders, and he offers no pramana for it
If anyone asks why it should not be given in copper, he says the truthful thing is this: he too has heard this subject repeatedly from gurujans, from learned people, from elders. He does not have a pramana himself either, and asks that if anyone finds one, they send it to him. But if good learned people say it should not be given, then it should not. The reason he has heard is only this: that from putting gur into copper it becomes vish, and vish should not be offered by a woman. Beyond that, you have the licence not to accept it — he does not wish to make any controversy of it.
Tripur Bhairavi, Maha Pratyangira and Bagla Pratyangira yantras are not for everyone
As for a thing that carries dosha: if you tell him to give the yantra of Tripura Bhairavi, he says, then brother, he cannot give it. In no anushthan can the yantra of Tripur Bhairavi or of Bhagavati Mahapratyangira, the one used for pujan, be given. Why does he not speak of them, why does he not make them available? Because they are not for everyone. Maha Pratyangira, Bhagavati Bagla Pratyangira — all these cannot be given. In Dakshinamurti there is a little niti-niyam. What is common is what everyone can perform pujan of.
Does one thing's importance reduce another's?
To Arpit ji he says: see, whatever things there are in the world, each has its own importance. From one thing existing, the importance and capacity of another does not become less. And asked whether women should do the nyasa, he says yes.
May a sadhak have a tattoo made?
Asked whether a sadhak may have a tattoo made on the body, he says he will say yes, you may have one made. Some Babaji has said that if you have a tattoo made then such and such will happen — brother, there is no such subject, he says. If you want to have a tattoo made, have it made. Yes, keep in mind what you are having made, and give it respect.
What should a householder actually do on these four days?
What is not said, he objects, is that the path of those who practise Tantra is a little different, difficult and distinctive — and that an ordinary person, while not doing it that way, should at the very least perform a distinctive service and worship of Bhagavati on these four days: her Kavach, her mantras, and for the initiated, their initiated mantras.
Who may take the Darshan of the Mahamudra?
The prohibition is on the Darshan of the Mahamudra. Where there is a Guru's grace and a Guru's order the matter is different; if you are married the matter is different; if you are Shakta-initiated with a Guru's order, or your Shakta Abhishek has been done, the matter is different. Otherwise a fault attaches, because it is the Mother's Mahamudra.
Why is the Mahamudra darshan forbidden to the young?
The speaker's analogy is the form of Uchchhishta Ganapati: what condition would a fifteen or twenty year old be in on seeing that form — the contemplation would never leave his mind and he would never be able to concentrate in worship. Those forms are meant, by the Tantric method, for those with the capacity to restrain the Muladhara and carry the energy upward.
Kamarupa is the centre-point of every kind of energy in the world, so attempting there what one is not entitled to brings difficulty
That the centre-point of every kind of energy in this whole world, so to speak, is the Kamarupa region, Bhagavati Kamakhya's kshetra. If you go there and attempt what you are not entitled to, there will be difficulty. The Darshan of the Mahamudra and its touch are forbidden — one should not go to that place.
What may be done at Kamakhya apart from the Mahamudra darshan?
You may absolutely go to the Kamarupa region. Take the Shikhar Darshan, perform the parikrama of the temple; apart from the Mahamudra Darshan, the water that is for drinking may be given to you by a Guru-brother or an elder with you. Go with the information about how you are not to take Darshan.
Are children affected by the same prohibition?
Innocent children who go with their parents and have no knowledge of any of these subjects incur no particular fault — for children under thirteen years of age there is forgiveness anyway. It is the fifteen or sixteen year old, who knows where he is going, whose case is different.
Should a woman insist on worshipping during her period in these days?
No — and the speaker names the insistence he is answering: I am Rajaswala, so what, I am a feminist, I am modern, I will go and worship, I will go to the temple, nobody can stop me. The worship performed at this time, he says, will become the cause of a ruin, a great ruin. Do not make that mistake at all.
May a pregnant woman recite the Kamakhya Kavach?
She absolutely may — the Kamakhya Kavach can be recited in any condition, and it is not obligatory to go to the worship place to do it. But after the fourth or fifth month a pregnant woman should not go to the place of worship, and above all not where there is a Shivling.
Can the Kamakhya Deepdaan procedure be given?
The speaker declines. The Tantrokta methods for Kamakhya Devi he will not be able to speak of, and would have to ask about them, since these things come into the most fierce category. An ordinary Deepdaan will do — do a Swarth Deepdaan as you see fit — but the proper one is a different matter.
Who is authorized to recite mantras with 'Om' (Pranava), and what should an uninitiated practitioner do instead?
Reciting mantras with the sacred syllable Om is not authorized for everyone; mantras whose scriptures mandate formal initiation should only be recited after Diksha — otherwise, chant permitted texts like the 108 Names or a Kavach to build the penance power to obtain a Guru.
Special mudras without a guru's instruction carry the dosh of theft
Apart from the ordinary Mudras, the speaker says, if you use a special mudra without a Guru having taught it, the same dosh that attaches to stealing attaches there too. So no vidhi of any kind — and mudras in particular — should be used without the guru's adesh.
Navgrah mantras open to everyone: beej-and-naam mantras, with or without the yajnopavita
The speaker says Navagraha mantras exist in Tantrokta, pauranik and Sabar forms, and choosing among them is very difficult: one who wears the Yajnopavita may use all of them, while one who does not may jap the Bija Mantra-based mantras without the Pranav. For this reason the mantras he gives in this vidhan are all of the kind everyone can jap, mantras made of beej and naam, which woman or man, with or without the yajnopavita, may jap without any doubt or hesitation.
The claims made online about Krodh Bhairav are inflated, and the more formidable the power the more bound the practitioner's life
The speaker says the subject is presented in an inflated way — nobody has the capacity that is claimed. His test: the greater the power whose sadhana you perform, the more your rules and your life become bound by that power's rules. So look at the life of the person making the claim.
Why must Ganesh be worshipped before any other deity?
Because of the joint boon of Brahma, Vishnu and Shiva: that as the three of them are worshipped in the three worlds, so shall Ganesh be worshipped by all; that men should worship him first and then them; and that if anyone worships other deities without worshipping him, he will not obtain the fruit of that worship.
All Varnas are ordered to worship Ganpati, women in particular, and kings seeking their own prosperity
All the Varnas — Brahmin, Kshatriya, Vaishya, Shudra — are ordered to worship Ganpati; and women in particular should certainly worship Ganesh, as Bhagavan Shiva himself says. Kings desiring their own prosperity should also worship him particularly.
How far may one go with a Mahavidya without initiation?
Up to the Ashtottara Shatanamavali, the speaker says — but only one in whose phalashruti it is not written that people of the virachara paddhati should do it only after being initiated. If that is written in it, then it should not be done. Many Ashtottara Shatanams are available.
Who should not perform the Narasimha tulsi deepdaan?
The speaker directs it to those who recite the Mahavidya paath, those initiated in Bhagavan Narasimha's or other mantras, and to mothers and sisters who live by rule rather than by their own will. Those who go about with a puppy in hand, he says, have no need to do this work — do not do it, or four more entanglements will fall around your neck.
Who in the house should perform the chaukhat pujan?
Especially the kulavadhu, the speaker says. A daughter of the house may also do it — but only until her marriage. Once married, a daughter should not worship the chaukhat of her maike; she should certainly give it respect, but not worship it.
What may anyone do on a jayanti without any authorisation?
On whichever day a form's jayanti falls, the speaker says, do her shringar puja and satarchan — this much should be done. If not that, then simply offer dhoop, deep and naivedya in her name; no dosha will attach from that. Trouble arises, he says, only when you do what is forbidden, what you are not authorised for.
Can an anushthan be done of a mantra whose vidhi came in a dream?
Asked whether one can perform an anushthan of a mantra whose vidhi was told in a dream, the speaker says first find out which mantra it is, what it is and how it is — know the whole subject, and only then do it. There is a related video on the channel.
When may a vachan be taken after all?
This is why I have said that a vachan should not be taken if you do not have the capacity, he says. If you wish to leave your family, or wish to take a shakti of that kind, then absolutely take it — all the rest he says he has made clear already: how a vachan is to be taken, whose vachan and whose not, how much and what should be known.
Who has the right to japa of the Panchakshari mantra?
It is the shastrokta right in Panchakshari that anyone may do its japa. Without the pranava, every man and woman may do japa; and for the chaturvarna woman it is that the "namah" is placed afterwards. He says this has been discussed many times before, and that the yantra of this very mantra should never be mistaken for something ordinary.
Which mantras may be done by anyone even without a guru?
The shastras themselves direct that certain mantras may be done by anyone even without a guru — Panchakshari, Bhagavati's Saptakshari mantra, naam mantras and the like — and about those there is no need for much anxiety. He then criticises those who press niyam and nishedh to a level that cannot be carried in Kaliyug: they ought at least to keep open the option of a path of diksha, telling the listener that if he wishes to walk the right road they will take him into their parampara.
Proving the permitted alternative wrong as well leaves the next man with no source of energy at all
If that option is not there either, and you are set on proving the alternative that has been given to be wrong as well, then the next man will simply sit down with his hands struck together — ready to be cut, with no source of energy left, no deva swaroop, no divine grace. In the tangle of niyam and nishedh, he says, a mistake of that order should not be made, that a person abandon his own nitya naimittik life. Hence he keeps within rule and maryada and simplifies.
Which path are householders in particular told to use?
It is especially for householders, the speaker says, that they should go by this very path, the one you are seeing now, and should not particularly go by any other path. One should ascend from the Ishan kona or the Purva kona. Going by this path, you reach straight to the summit of the Nilachal parvat.
Is the fruit of japa only obtained in the main garbhagriha?
When you come to Kamakhya ji, do not make a noise that you are going to Kamakhya, and do not display that you have become a great tantric; perform pujan while remaining hidden. Even sitting there, there is no need to display yourself much — sit in some corner. It is such a large place, and you will perform pujan anywhere and get the full fruit. It is not so that fruit comes only if you go into Bhagavati's main garbhagriha: sitting anywhere at all on the whole Nilachal parvat and doing japa, Jagadamba gives the very same fruit as that of the garbhagriha. So sit anywhere in the temple precinct and do the purashcharana of your mantra — but do not do japa of any unauthorised mantra, because the energy of this kshetra is extremely ugra and very prachand, and gives immediate effect.
What should someone who has done nothing at all begin with?
If you have done nothing — no Ganpati sadhana, no Dev Deeksha Vidhan, nothing of Bhagavan Datta, no Guru tradition, nothing of Batuk Bhairav — then at the very least recite Bhagavati's Ashtottara Shatanamavali. If you cannot even read the names in Sanskrit, recite the Durga Chalisa by the Chakra Vidhi, or simply the Durga Chalisa.
How is the Navratri fast to be kept?
This Navratri is of ten days; practitioners are to fast ten days, with the Paran on the eleventh. Keep the fast according to your own body's capacity — on fruit, or eating grain once a day, as the body supports you. But if you are of a strong body and are keeping it while eating full meals, that is not proper.
Does the Atharvashirsha have to be done separately for each form?
No — it is not that if you are doing Bhagavati's Atharvashirsha you must do it separately for each form. One recitation done properly is enough. It is more excellent when done by those who wear the Yajnopavita, being Vedic — but where a Guru has given the order and you are a surrendered devotee at that level, the matter is different.
What if you cannot go to a temple at all?
If you have nothing there is no difficulty; if you cannot even go to a temple there is no difficulty. If you have the Bhava, then certainly do the recitation. And to accomplish the Kubjika Kavach, no Havan is needed — only do the japa; that is plenty.
What can someone who has begun no sequential sadhana still recite in Navratri?
If you wish to do the sequential sadhana and have done nothing yet, then even so, in Navratri recite Bhagavati's Sahasranama or Satnama and the like. Recite a Kavach. Recite the Stutis; do the Saptashati in Hindi. At the least your Bhava toward the Mother will be formed.
Which sadhana can be done by someone who eats non-vegetarian food?
Almost any sadhana can be done without difficulty, the speaker says — but even so, do Bhagavati Kamakhya's. And if you eat non-vegetarian food, then keep particular attention to whatever Shakti Peeths are near you, and perform their service and worship.
Can a Shri Vidya Sahasranama be used for a particular aim?
This subject is off the beaten line and only your own Guru can tell you. The right over all of these belongs to the Guru alone. All the speaker will say is: make the Sankalpa of whatever your desired aim is, and do the recitation.
May the Surya mantras be recited at night?
Ordinarily it is forbidden at night for the Vedic and the rest. Even going into the Tantrokta, if you must do it at night, then after three in the morning — at which hour it is still nearly night for you. But at the fixed night hour, the principal one, it should not be done.
May a woman touch a Shivling?
The right to touch a Shivling belongs to everyone — woman or man, of any Varna. Bhagavan Shiva has nowhere forbidden it. There is no restriction on touch, and whoever said so has wrong information.
Should everyone keep siyar singi and hattha jodi?
He says again, as he has told before, that siyar singi does not suit everybody, and therefore it should not be kept by all and sundry. Hattha jodi and siyar singi have their rules — they are a living thing, living tantrokta objects.
Should someone under Sutak keep the Navratri fast?
Where a Sutak has attached, there is no need to keep the fast. Follow the rule of the Sutak.
What is tested first in a high-grade sadhana?
When you perform such a high-grade sadhana, he says, the first thing examined is your fear. A householder should do sadhana only in the sattvik manner, and when you remain within sattvik maryada it also takes longer — and people generally lift a sadhana for only twenty-one or forty-one days.
What is wrong with receiving in five months what should take five years?
When, through some guru, what ought to reach you in five years reaches you in five months — or he gives all his things immediately and at once by performing such kriyas — then that maturity never comes, the maturity that would come to them in five years, to those who will do sadhana for five years. And on this account a great deal of suffering is received.
Is it easy to become Bhairav or to perfect his tattva?
Who Bhairav is, all of you ought to have knowledge, he says — it is not so easy that somebody should become Bhairav or should perfect the tattvas of Bhairav. Stating one's matters with great force, falling prey to self-infatuation, presenting things in such a way that you get caught in their web of words: all these things, he says, take you toward destruction. If you cannot test it by your own knowledge, if you have no thought and discriminating intellect on these subjects, then you will get trapped. Matters are dressed up in so many ways, and the reality is something else altogether.
Making every woman who comes a Bhairavi is a mentality that cannot produce a high-grade sadhak
Every second or third girl who goes to them to learn tantra vidya or to do things of that kind, he says, they are making into a Bhairavi — become a Bhairavi. People keeping a mentality of this kind, he asks, from where will they become high-grade sadhaks?
May the Shri Vidya Khadgamala be recited?
Asked whether the Shri Vidya Khadgamala may be recited, he answers that according to him an uninitiated person should not recite the Shri Vidya Khadgamala.
Who may study the Devi Atharvashirsha?
Asked for an upay from the Devi Atharvashirsha that could be done in the night, he answers: look, the Devi Atharvashirsha is a Vedic mantra. If you are a man and you wear the janeu, then do the study of the Atharvashirsha. Otherwise, study some other pauranik mantras.
The Bagla Pratyangira kavach is left to the listener's own guru, whose adhikar he cannot judge
Asked how the Ma Bagla Pratyangira kavach is to be recited in Gupt Navratra, he says: please understand this vidhi vidhan properly from your own guru ji and only then do it; there is a video on the channel connected with Bagla Pratyangira. He says he never tells subjects of this kind — he tells only what will be for the good of a householder — because he does not know what the state of the kuldevi and kuldevata of your house is, how great a sadhak you are, which mantras you have japa'd, whether you are initiated or not. So for Bagla Pratyangira, he says, he will never say it.
Must there be mental steadiness in a dev-shreni sadhak?
Asked whether the matter of steadiness of mental state must certainly be present in a sadhak of the dev shreni, he answers: yes, absolutely.
Does a trivacha come to everybody?
No, brother, he answers a listener by name: trivacha is obtained only if that much capacity has come within you. Otherwise it is not obtained just like that.
Why is it said that only a Brahman should do such sadhanatmak kriyas for others?
Why is it said that only a Brahman should do sadhanatmak kriyas of this kind, that only he should do mantra japa and puja paath for somebody, he asks. Because you wish to do it — absolutely, you do it too, nobody is forbidden at all — but you do not do trikal Gayatri. A Brahman is taught everything from the very beginning: among Brahmans, a child of eight or ten years is doing Vedic paath. Look at anybody else — nobody learns paath quickly. If they were to learn and do it in this same manner, then they too can do it.
What can be done when family members do jhaad-phoonk without diksha?
A listener says that at his house, even without initiation and without fitness, relatives are carrying on jhaad-phoonk in an arbitrary way, that nobody listens to him, that he is undergoing suffering and feeling very helpless. This thing, the speaker answers by name, is the worst thing of all. He understands what he is saying: that the people of the house are doing jhaad-phoonk and none of them is initiated — and if a shakti of that kind is established at the house through which work of this sort is being done. There is a playlist called Bhagatvaal Grameen, he says, in which they have explained each thing: what troubles arise when you do jhaad-phoonk; what falls upon the one doing the jhaad-phoonk and what falls upon his family; how to be saved. In this, he says, you can do nothing. If the people of your house are not listening, then pray to your ishta and aradhya that they may be given good sense.
May a woman light Gorakhnath's dhoona?
Asked whether a woman can light the dhoona of Gorakhnath, he answers: what is it these days that you are not doing? But — vansh vriddhi having been completed, and if from now onward she is not to remain in the grihastha, only then should the dhoona be lit. Even so, he says, we would say that you should light it only after becoming initiated and understanding all these subjects properly from your guru ji.
When were tantrokta objects like siyar singi formerly given?
In former times, he says, if elders are alive, find out from them who used to keep siyar singi and hattha jodi. It was when progeny had increased, when vansh vriddhi had taken place. In the same way as, when a new bahu comes into a family, the saas looks over the bahu's fitness and only after some time gives her the keys — in that same manner, after the birth of a child, when a second child had been born and the second child had reached at least three years of age, or, if there was only one child, it is said, twelve years of age, then the tantrokta objects were given. Today, he says, a man is going about carrying siyar singi and hattha jodi from childhood. And who observes these things, he asks.
Which devi's sadhana suits computer knowledge, besides Ganesh?
Asked, for computer knowledge, about a devi's sadhana other than Ganesh ji, he answers: ah, you wish to do a devi's sadhana — do the sadhana connected with Bhagavati Saraswati. If you do the sadhana connected with Neel Saraswati, then it will become tantrokta; if you can observe the rules, then do it. Otherwise, do that of Bhagavati Saraswati.
Why does a sadhak who performs brihad nyasa not touch a deva vigraha?
Because for the one who performs that paddhati there is an adesh that he does not touch any deva vigraha. There is a proper segment of rules for it — in that kshetra, done in that way, he will not offer pranam to a vigraha, because in adopting brihad nyasa his body becomes the very form of the deity, and a deity cannot bow to his own vigraha.
Vigraha pratishtha already contains the paddhati of nyasa, so the deity is directly present
Because the vigraha is already nyasa-ed. Understood technically, the whole procedure of vigraha pratishtha already contains the paddhati of nyasa; the deity is already present in it in a direct manner, and it has already become a deva vigraha. There are rules here, and for this reason it is forbidden — such sadhaks then do not offer pranam or go for darshan of a vigraha.
Wanting to live like Bhairav or Datta means leaving home and family, not keeping their symbols
If you have a great wish to become Bhairav, a great wish to become a Bhairav sadhak, a great wish to become like Bhagavan Datta, he says, then adopt a life like theirs — leave home and family, and after that keep what you like.
If the Yudhishthira argument holds, your vehicle should travel above the ground as his did
To the four or five who argue that when Yudhishthira went, the dog in his form as Dharmaraja went with him, he answers: will you deny that? Then are you as truthful as Yudhishthira? He says it is read in the Mahabharata that the wheel of Yudhishthira's chariot stayed above the ground, in the air, because he was so great a knower of dharma and so lived in truthfulness — so those who cite him should find their own Ducati and Range Rover flying in the air.
Datta walked with a cow as well as a dog, but only the dog is ever cited
If you have samarthya equal to Bhagavan Datta's, so that you can have a rain of gold made, then keep a dog and go about with a dog, he says. But Bhagavan Datta walked with a cow — why do you people not keep that cow? Datta's dog is visible to you and his cow is not. Keep the cow too.
Every member of the family must be brought to sadhana, and that is the sadhak's responsibility
The fourth thing is every member of your family: if you are a sadhak, that is your responsibility. Your doing it alone will not work. Gradually have everyone perform sadhanas, even for half an hour, he says — and if in twenty-four hours you cannot take out even half an hour, then dhikkar upon your life, and you have come here by mistake.
Birth in a Sanatani household has taken place for the sake of sadhana alone
Why, he asks, has your birth taken place in the house of a Hindu, as a Sanatani? However calamitous your condition, however destitute you may be, your birth has taken place for the sake of sadhana alone. Had that not been the intention you would have been given birth abroad, or among others of that kind. There were some good deeds behind it, that even if the birth was in the lowest family, a path has been given to you — because what you may obtain here will be obtained nowhere else.
Can one do purashcharana while living without discipline?
Live with rule and discipline, he says. If you very much wish to live undisciplined and unrestrained, with every kind of licence, and to do mantra purashcharana while living just anyhow, then that much samarthya must come within you first — only then will you become like that. The beginning will always be from discipline alone, and always in conformity with the maryada of whatever grihastha dharma you are in.
Upadesh of that grade belongs only before worthy persons, or the root tattva is missed
Upadesh even of this level, he says, should for this very reason be given before worthy persons. Giving pure-grade upadesh before the unworthy, if such a notion arises in their mind, means they will not understand the root tattva — from what level the speaker has spoken, what you have to do first and what afterwards. They will simply say yes, discipline, in the way certain sants pronounce on the whole subject.
How should upadesh about matters like purity and impurity be given, and to whom?
He says he has spoken this after much consideration and that it is not a matter of abuse: if such upadesh is to be given at all, and if the person before you is worthy, then it should be an ekantik upadesh — meant for him alone. It is not for the general class at all.
For whom is it true that there is no difference between a dog, a pig and Ganga?
If he has attained the avadhut state, he says, if he has attained the divine state, then no difference between dog, pig and Ganga ji will appear to him. But you have to remain in discipline for now; you have not yet attained that grade of nivritti. If you now go about carrying a pig in your hand, you will be play-acting — saying we are doing it because baba ji said so. That, he says, is folly, great folly.
The listener has not done his own pindadan, nor his pitrs', nor entered vanaprastha
You have not yet performed your own Pind Daan, he says, nor given the pind of your pitrs; you have not entered vanaprastha; you have not renounced everything. You are still new and young, your marriage is still to happen — and you are saying that touching a pig will bring you sadgati. What is your standing, he asks; before you an upadesh of that level should never be given at all.
Teaching that the family is only this birth's debt is meant to ruin a householder
These unrestrained upadeshas, he says, in which there is talk of leaving the family, of dishonouring one's parents — that we are one jivatma, that there is only this birth's rin between my body and your body, that for this reason we are your son but you are nothing of ours — all of this, if you are inspired by it, is only and solely to ruin you. Your condition, he says, is simply not such that you should take up these things.
My eating does not fill your stomach — the complaining member must take up a mala himself
Learn to stand your family up along with yourself, he says. When family members are struck they begin weeping that this has happened to me, and when all goes well for them they have no concern with the devi-devatas. When such people say, we were doing so much puja, why has this happened to us — then, he says, give them two slaps and say: we eat food; you stop eating, and see how much strength you get from my eating. If you want protection for yourself, sit with a mala yourself and do it.
When may one take up the prayogic side and the Mahavidya forms?
After that, he says, when you become fit and Bhagavati gives you the way, if you keep doing that too then a great deal will come about. Then do the prayogic things and the forms of the Mahavidyass, having become initiated. It will happen; it will certainly happen; everything will happen — accept this, he says.
May I recite the fifth adhyaya of the Rudri in the evening?
Asked whether the fifth adhyaya of the Rudri may be recited in the evening to increase tapobal, like the Namah mantra, the speaker says that if you wear the yajnopavit you certainly may.
One who performs ten samskaras on a mantra must ask whether his own sixteen samskaras are prepared alongside, rather than point at anyone
Without knowing all that, the speaker says, if someone now performs ten samskaras on a mantra because it is not giving effect — will he do the ten samskaras of that mantra, or will he prepare his own sixteen samskaras alongside, and be told the sixteenth samskara at that time? The reason he does not point at anyone is that it would immediately become "you are opposing so-and-so, you bear malice". That is the reason, and he says he cannot and will not do it: he will stay within his own kartavya karma, and if you have viveka you will yourself try to understand why. Are these things lacking with him, by Bhagavati's grace and by guru adesh? They simply cannot be given out.
Can a Shri Kul initiate use a Kali Kul teacher's vidhi?
The speaker asks the listener directly: if you are initiated in the Shri Kul and we are in the Kali Kul, can you perform the vidhan of Kurukulla by the method we have given? By the vidhi given in my parampara, can you carry out the whole vidhi vidhan of the mantras and the rest that fall under Shri Vidya? This knowledge should be there for prayoga, he says — one ought at least to know who a thing is for, and how it could possibly be made public.
When sutak attaches to a mantra, how a mantra is made tyaajya and how it is again accepted are intricate, separate vidhans not meant for everybody
At what time sutak attaches to a mantra and at what time it does not, in which mantra it does not attach, and for all these vidhans how a mantra is then made tyaajya and how it is again accepted, which mantra is to be left — all these subjects, the speaker says, are very intricate and separate, and they are not for everybody. In his view, those who are not in a diksha parampara and are trying to gather this on a public platform have no concern with the subject at all. Go and take the information from those who are discussing it at length, and then carry out its practical vidhan; we neither discuss it nor ever wish to tell it, because a thing being shown practically is not for everyone and we cannot do the work of throwing you into a pit.
Which Narayana mantra is proper for a shudra born on Ekadashi?
A listener says he is a shudra and was born on Ekadashi, and asks which Narayana mantra would be proper for him. The speaker says that until your diksha has taken place, until you are initiated somewhere, recite the Vishnu Sahasranama of Bhagavan Shri Hari Narayana. It is written in its phalashruti what a shudra will obtain if he recites it. After that keep a sankalp of this subject in it, because you are desirous of Bhagavan Shri Hari Narayana's mantra and your birth on Ekadashi is also becoming a cause for it, and since you have shraddha, stay dedicated to him. Become a true shudra; walk by niyam and niti. Your samarthya will be equal to that of those who are tapasvi, and by the Bhagavan's grace you will obtain a right path and will flourish in it.
Is it a sin not to keep the niyam one has taken?
A listener says he fears that sin will attach because of not keeping the niyam. If you deliberately do not wish to keep it, brother, the speaker says, sin will certainly attach. Sandhya is compulsory for all three — Brahmin, Kshatriya and Vaishya. They are dvij; for all three, sandhya is compulsory.
Is naam japa alone enough in Kaliyuga?
The speaker says that to take shelter in the name — quoting that in Kaliyuga there is only the stream of the name, and by remembering it man crosses over — and on that ground to drop all karma, to abolish every karma and take naam japa alone as the whole of it, is your deh-chorai and nothing else. You will never abolish all those other karmas from which you get pleasure. But in sandhya the body will have to be moved and stirred, effort will have to be made, mantras will have to be committed to memory, the vidhi vidhan will have to be learnt — a matter of some ten to fifteen minutes; and if to escape even that much you are ready to abolish the sandhya, then brother there is no greater matter than this foolishness. Naam japa done by a dvij without sandhya does not bear fruit in any way at all.
Naam japa bears fruit for the genuinely unlettered man who has no vidhi vidhan and no proper guru, not for the deliberately foolish
The speaker distinguishes the deliberately foolish from the genuinely unlettered. A person of the fourth varna, a foolish person, a vajra — one to whom the vidhi vidhan is not known, who has not obtained a proper guru and who is not learned, not literate, illiterate, rustic: if he cannot do sandhya for some reason and manages the guru's naam japa, he will certainly get the fruit. He refuses to call such a person jaahil. Jaahil, he says, are those who know everything and do not want to do it, who insist that they will not, that bare naam japa will carry them across. But educated specimens who, only by hearing and watching others, will not give ten or fifteen minutes to sandhya in order to escape bodily effort — let them not remain in the delusion that naam japa completes the matter. It does not.
What may a sadhika do during her period?
The speaker says that when a stri sadhika is in her period, at that time she will not perform any of this pujan. Some other member of the family will do it. If nobody else does it, then until she has washed her hair and become fully pure on the fifth day, she will not touch — she may certainly do pranam mentally, and no dosh will attach. If she washes her hair on the fourth day, then having washed the hair and become pure on the fourth day, the adhikar of pujan is not obtained on that day: on that day she becomes pure only for her husband, she may do seva for his sake or may touch him, but only on the fifth day is she authorised for dev pujan. Those who do not wish to accept this subject, for whom this is superstition and whatever else is running nowadays, may take their enjoyment — the subject was not for them. It is not my work to stop anyone, he says; we have spoken the actual subject, if you do not want to accept it then do not accept it.
How many layers are in the trinetra, and does a devi's shakti arrive when it awakens?
Asked how many layers there are in the trinetra, what happens after the awakening of the trinetra, whether a devi's shakti arrives, and whether some dut has then to be made pratyaksha separately, the speaker calls these very good questions asked in a very good way — and says: know and do this vidhan under the guidance of some proper divine guru. In his view this is not a subject for YouTube. He will discuss Sankat Nashan at length in the future, how and what happens; but information is one subject and practically this subject is separate, and it varies person to person. He has said this many times and does not even feel like speaking it fully, because people have crammed their expertise onto these subjects so much on Facebook and YouTube that even in speaking he feels their followers will take offence.
What should one do when big channels hand out Chhinnamastika's mantra publicly?
A listener says that on big channels people are giving out the mantra of Chhinnamastika Mata and saying no mala is needed for it, that he tried to tell people in the comments and was abused, and so he stopped speaking. Then this is the very subject, the speaker says — what need is there to speak? Say nothing. Let them do Chhinnamastika, Dhumavati, all of it. Those who are giving it and those who are speaking, that is their subject; and those who are listening, that is theirs.
Are the people who teach Mahavidya sadhanas in an unauthorised way ignorant?
The people who do this kind of thing in an unauthorised way are learned people, the speaker says — with them is an abundance of information, and they have siddhis, brother. And their disciples too are big, big people. So just that is what is happening: do swadhyaya and you will understand from where what is going on, and how one is to be saved.
Should a sadhak display his knowledge and correct those who teach wrongly?
The speaker asks all the sadhaks of Grihastha Tantra, kindly, not to display anywhere whatever intelligence they obtain. There is no need to stop anyone. Where you know especially that greater knowledgeable and scientific people than you are present, and wherever you speak you will be set upon to be beaten, cut and abused — what is the need? Leave it, let them take their enjoyment. Their life and their niyati has taken them there.
What does the Parvati Gita say about who may do the Mahavidyas?
The speaker says that by saying such things — that so-and-so people say, that knowledgeable people say this sadhana cannot be done — they have created a confusion in people's minds that the sadhana of this Mahavidya cannot happen. See the reference, he says: in the Parvati Gita Bhagavati has said that you may take diksha of any one among the ten Mahavidyas and do it. So have those who are saying that you cannot do the sadhana of Dhumavati, that you cannot do the sadhana of Chhinnamastika, become greater than Parvati ji? It is absolutely not so. They are confusing you so that you may not be able to do sadhana, so that shakti may not be obtained by you, so that you may not become knowledgeable. They want to rule over you — that is why they are forbidding you this sadhana.
Can the Dhumavati mantra be japa'd at home when a very bad time has come?
Asked whether, when a very bad time has come, the japa of the Dhumavati mantra may be done at home, the speaker says he has given the answer to this question in all the previous lives — and in his view, brother, you cannot do it.
Is tyaag of a wife proper when she will not walk together?
And if even then she does not agree and it is not possible to walk together, then even in such a circumstance, if you want to make her tyaag, in my view, brother, the speaker says, tyaag is not proper. The responsibility, the duty of bearing her yogakshem is yours. So if tyaag is to be done at all, it should be such that the whole arrangement for her is made, and that the tyaag happens from your heart. Since you have asked according to the shastrokta view, he adds, he cannot give the modern answer of today; that will be your decision, whether you will give a divorce and how you will act. But according to a sadhak, what should a sadhak do in such a circumstance?
On what condition is tyaag permitted at all?
However difficult the circumstance may become, the speaker says, the tyaag of one's own wife cannot be made while leaving off the duty of her maintenance. So let the whole arrangement of the duty of her bharan-poshan be made for her for life, or for as long as the body can manage, and according to that maintain her. For the rest, keep no desire from her. Nor does tyaag mean that you are now not even to take food and drink from her hand. So after making the proper arrangement you can certainly do tyaag; there is no dosh in it.
Who has the adhikar to worship a Sri Yantra?
The first subject is this, the speaker says: the adhikar of the pujan of the Sri Yantra belongs to sadhaks and sadhikas initiated in Shri Vidya. The pujan of the Sri Yantra will be done according to the vidhi that is told by guru adesh. Mantra-less pujan of the Sri Yantra does not generally happen. At the least it is done by the Guru Paduka mantra, and by the mantra of whoever it is in Shri Vidya that you have received diksha of. That is the view, that is the subject, he says; for the rest, whether you accept this subject or not is your wish.
Can Vedic mantras heard in a dream be japa'd without the janeu?
A listener says Vedic mantras are being spoken in his dream and asks whether he may begin their japa, adding that his janeu was not done after marriage. When the sacred thread itself has not been done for you, how can you do Vedic mantras, the speaker asks. If you are doing them in the dream, then it is the grace of some pitr or other, and they want you to do it — so you should get the janeu done. Without the janeu, whether you meet it in a dream or meet it in person, you cannot do Vedic mantras by any adhikar at all.
Why is Shaligram seva not advised for everyone?
Because Shaligram ji is not the pujan subject of everybody and for all — for them it becomes a little intricate — the speaker says he will not speak of it, addressing the questioner by name.
Can a red roli tilak be applied to Guru Dattatreya?
Absolutely you can apply it, the speaker says; and if somewhere it has been said that you cannot, then that subject is at least not valid for Bhagavan Datt. Bhagavan Datt is the one such devata whose seva and puja both a householder and a supremely detached one may do, one who is supremely attached, the most defiled of defiled sadhaks and the cleanest of clean persons — both can do it.
Until when may a pregnant woman perform puja?
A question is put about what a pregnant woman may do to protect her dharma, using a word the speaker cannot make out. He says he did not understand and asks what is meant, and then says: up to the third month she can do puja. The rest of the subject he says he did not understand.
How should pranam be made, and what about the mudras?
Asked about the mudras and how pranam should be made, the speaker says: do it with both hands joined. For a special mudra, in whichever kul you are initiated, your guru ji will give you the knowledge of the mudra especially. And as for those who say about ordinary mudras that everybody can do them, that all can do them — brother, at the least there ought certainly to be upadesh for it. What is to be said. What is the difficulty in taking upadesh from someone? If it has to be done at all, then take the upadesh.
How should one get the upadesh from a teacher who says all may do a mudra?
Tell the very person who is saying it should be done, that you yourself give the upadesh, the speaker says. Everyone will come to some field or other at some time or other — say, brother, when will you come to Prayag? The other will say, yes, I will come on such a day. Sooner or later somebody will go to some tirtha kshetra; keep hold of him. Those who say on YouTube that mudras should be done — tell them, brother, you give it. When you reach him, go to him and say, brother, please give me the upadesh. Learn the mudra once from in front of him — the other is teaching it; learn it and keep it. Just take the upadesh once in his presence: brother, do it once and give me the upadesh. What will be lost in it? See for yourself. If at that time he gives it from in front, then say yes, this subject happened. If the other is hesitating to give it from in front, then understand why he is not giving it — apply your own intelligence to this. And if he gives it from in front, then it is jai jai; do it entirely at ease, in comfort.
Is there a vidhan for the Bhairav mantra without diksha?
Without being initiated, the speaker says, the vidhan of the mantra he names — the transcript renders it as the Mahavaro mantra — is on the channel, of how it is to be done; but you will have to do it by its niyam. In a temple of Shiva ji.
On which day should a woman begin the worship of Ma Kamakhya?
For the pujan of Kamakhya Mai, do not think of any nakshatra, tithi or vidhi vidhan, the speaker says — if the wish arises today, get it begun from tonight. Before Ma Durga you can absolutely do it; there is no need of a chhaya chitra of Bhagavati Kamakhya in blood. The pujan of Ma Kamakhya, that is the japa of her kavach — whether you have to do it in the morning, at night, at noon or in the evening, whether sitting on the bed, whether you are sitting in a train and have to do it — whenever you have to do the japa of her kavach, do it. For her we always say this, and we say it to women too: even in the state of being rajaswala, lying on the bed or seated, remember her japa at least once, and the kavach if it has been committed to memory.
Is there a mantra that should never be recited or sung?
Answering a listener who has written out a mantra, the speaker says that the mantra written is never to be recited, never to be spoken, and should not be used in bhajan kirtan either. It is an exceedingly special mantra. Say Har Har Mahadev, he tells him.
What is the use of a rhino-horn kada in tantra?
Asked about the use of a kada made from a rhino's horn, the speaker says its use is made in tantra in a special manner, and that its first prayoga exists in the sabar vidyas and the like — but that somewhere this prayoga has been forbidden to a householder. He says he does not know which panth the questioner is following with it, and that there are many things a householder is forbidden to keep at home.
Should a rhino horn be kept at home?
The speaker notes that this listener has asked the same question before and is asking it repeatedly. If you have it, he says, learn its prayogas properly from the person from whom you took it. According to his own view and the knowledge he has, a householder should not use it at home unless it is absolutely necessary and life itself is at stake.
Can the Pashupatastra be practised without deeksha?
Asked what the Pashupatastra is and whether its sadhana may be done without deeksha, the speaker says that all astra mantras — whether the Pashupatastra, the Neelkanth Aghor astra, the Maheshwar astra, the Aghor astra — should not be practised without deeksha. This, he says, is his own view; you are free to decide for yourself. In his view you should never do astra sadhana without the principal sadhana, because an astra is an anga vidya.
Why is astra sadhana dangerous without the principal vidya?
You have not performed the seva puja of the principal vidya, of the one who bears the astra, and you have not received deeksha, the speaker says. If you awaken the mantras of the Pashupatastra, will you be able to hold the energy that arises there, will you be able to aim it? How will you hold it? Even if you do a hundred and eight paths — leave a hundred and eight aside, even if you do eleven paths daily — if you are not the adhikari of it, then somewhere it is your own ruin that will follow.
May women offer bhasma on a Shivling?
Asked whether women may offer bhasma on a Shivling, the speaker says that with bhasma lepan there is in some places a prohibition even in general, that not every person should offer bhasma in every time and every state. But on the subject of bhasma being offered by women there is a prohibition in very many places. Women should not offer bhasma, nor should they apply bhasma lepan on the forehead; they may apply bhasma on the throat and so on.
May women touch a Shivling, and is a wandering mind a fault?
He says he will certainly make a separate video, with proofs, on whether women may offer bhasma on a Shivling. Asked whether a mind that wanders during mantra japa shows some fault, he answers that a wandering mind is no fault at all — until practice comes, the mind will wander. And regarding the touching of a Shivling, he says there is no prohibition anywhere: women may absolutely touch a Shivling, may absolutely do its shringar, and there is no such thing as a prohibition in this.
Can the Sahasrakshari Stotra be sidhed for release from tantra?
A listener asks how to sidh the Shri Sahasrakshari Stotra in Shravan so that release from tantra is obtained. The speaker replies that to sidh the Sahasrakshari Stotra as well — but the questioner has now left the Shatakshari aside and gone straight into the Sahasrakshari. According to him, he says, you cannot do it like that. You are free for your own decision; according to him you cannot make the prayoga of the Sahasrakshari in this way.
May an unmarried girl worship Shani Dev?
Asked whether an unmarried girl may perform the puja of Shani Dev, the speaker says she absolutely may; there is no such thing. And if delay in marriage is occurring because of Shani Dev — as when Shani's aspect falls on the seventh house, of which it is said that marriage takes place late — then to remove his ill effects, although nothing can be said without seeing the kundali, the first thing is that you should make donations connected with him.
How should an awakened kundalini be quieted?
A listener says her kundalini has awakened and asks how to quieten it, since it moves all day. The speaker says this is an entirely practical subject: even if he explains and speaks here, it will not be understood — at what level it is, where what is happening and not happening. It should be done through some yoga guru who is nearby, and along with your guardian, since, as he tells her, you are a woman and should understand this subject.
What should be donated in the guru maharaj's name?
Asked what should be donated or given in the name of the guru maharaj, the speaker says: whatever you wish — clothes, grain and such should be donated. To a listener who says he stopped reciting the Pashupatastra after hearing him, though he used to recite it only for obtaining Shiva's grace and had to take such a sankalp, and has now begun the Shiv Kavach, he says he repeats one thing again and again: everyone is free to make their own decision.
What rule should be followed before giving anyone an upaya?
Whatever upaya you give, whatever thing you tell — either you should have done it yourself, or had it done, or it should be such that an ordinary person can do it. He says the prayoga itself is a very good prayoga, do 108 for twenty-one days; but do not describe it wrongly. Try reciting it in Hindi, in Sanskrit: however fast you go, the pronunciation must still be done correctly. In a minute and a half it is not possible however fast you read; even reciting it like a poem it will not happen in a minute and a half.
He gives no prayoga until he has either done it himself or had it done
Because among the listeners the new ones send him a great many questions that are exactly like children's questions — how can it be so? A first recitation will take at least fifteen or twenty minutes; anything you do will take time. He says that until he has either done a prayoga himself or had it done by someone in his sadhak family, wherever there is need, he does not teach how the thing is to be done. Everything about Ganpati he is saying today, he says, has been carried out through people of his sadhak family, and he is putting it forward because of the results.
Can a one-day Ganpati sadhana be done, and what of Bhanvati Sikotar?
Asked whether a one-day sadhana of Ganpati ji can be done, he answers absolutely. Asked by a listener from Gujarat for the mantra sadhana of Maa Bhanvati Sikotar, he says she is a devi of that region — and that as for what Sikotar is, the questioner knows it well; so he will not give her sadhana without seeing and hearing what the situation is.
Why does he refuse to give Uchchhishta Ganpati?
He says everyone is not fit to do Uchchhishta Ganpati. Right, Balkrishna Chaubey ji, you people regard it only as a dangerous form — do the ordinary one, from that itself a great deal will be obtained. Why do you have to do Uchchhishta? What is it you feel, that Uchchhishta has a tremendous effect?
What happens to people who do such prayogas directly?
He says he does not wish to break anyone's privacy by putting up screenshots, or else he would show on the channel what condition and what state befalls those who do Dhoomavati sadhana, the Dhoomavati mala mantra, and then Baglamukhi with a samput of Dhoomavati — all these rocket-science prayogas at one go. Personal messages come on Instagram, on Telegram, everywhere, saying brother, we have done it, now what should we do, such a state has arisen. He says he does not put them up because privacy would be broken, and even when he offers to put it up with the name hidden, they say brother, do not put it, it will not look good. So too, he says, with people who do Uchchhishta Ganpati, Matangi, Uchchhishta Chandalini directly — it should not be done directly. And if you become fit for it, he says clearly, you will not go searching on YouTube; do not search for the sadhana of Uchchhishta Ganpati on YouTube.
Can Kamakhya sadhana be done without diksha?
Asked whether the sadhana of Maa Kamakhya can be done even without diksha, he answers that the kavach and so on may be recited, but japa of her mool mantras and the like should not be done. He adds that Haridra Ganpati should be done having taken diksha.
What can be done with a Ganesh of white aak?
Asked for some prayoga for wealth by a listener who has a Ganesh ji of white aak, he answers that there is no gain in telling a prayoga of this kind, because the question as put can have only one answer: I have the bullet of a pistol, tell me its use. Then we would tell you first to buy a pistol; and to buy a pistol you would have to take a licence — so you are not even eligible to take a pistol. What is the gain of keeping the bullet?
Is diksha necessary for the Durga Saptashati?
Asked whether diksha of the Durga Saptashati is necessary, he answers no — one cannot say it is very much necessary in that way. You can recite it by the ordinary vidhi vidhan. If you have to do some particular vidhan, if you have to do a yaag and the like, then diksha is necessary; Shakta diksha is necessary.
Why does a guru forbid what a dream has instructed?
Asked why, when something is guided in a dream, the guru refuses it when asked, he says there are two chief causes. If your guru is very knowledgeable and has the knowledge, then if he is coming to know that you are being deluded, he will refuse. And the second cause may be this: if the guru is fit and proper and everything of his is in order, then it may be that you have not yet become fit for the sadhana that is being told. That is why your guru is refusing — either he wishes to have you do some other sadhanas before it, or the time has not come, and he is stopping you for some time.
What should a young sadhak without income do?
Asked how sadhaks of small age, whose studies are not yet complete, should obtain money for their pujan materials, he answers: do only as much puja-path as will run for you. Without doing particular vidhi vidhans, take up any one god or goddess and sing their stotra and stuti; pujan by very particular vidhi vidhan should be done only as an annual pujan and the like. Asked whether moksha is possible from excessive japa of the sabar mantras of Mahadev, he says moksha and mukti are possible from a sabar mantra, but up to a limit — for that there are other things too that have to be done.
The harm is reaching a position by siddhi without having earned knowledge, though the benefit people receive should still be looked at
For the rest, he says, people are benefiting, people are taking the name of God, people are being reformed — that is a very good thing; the benefit that is happening should be looked at, leave the harm aside. But this thing should not happen. That is why it is said that when a person of knowledge does an act of this kind, it is very good; if you go to a position of this kind, obtained on account of siddhi, without having earned knowledge, then this very difficulty arises. In the Srimad Bhagavad Gita, he says, Bhagavan Shri Krishna has said that a person who is distinguished in society should speak and act only after much thought, because society follows him. Now one who has become a distinguished person, whom people in the country and abroad are listening to and following everywhere, and who is doing all kinds of foolish babble — there is an absence of seriousness within them. When their katha-puran runs, only joking is going on in it.
What should one do with knowledge one is not authorised for?
He says: for this reason, know all these things by all means, but if they are unauthorised for you, do not move in that direction. Stay within your limit, remain within maryada, and keep doing things.
Videos display fierce Bhairav forms that ordinary people hold no authorisation for
He says that after every four videos, one video comes on such fierce forms of Bhairav ji that ordinary people are simply not authorised for that form — and the whole thing about them is told. And it has to be told, he says, because brother, it has to be shown to the public that we have a great deal of knowledge.
The Puri Shankaracharya's position on nyasa and diksha for the Lalita Sahasranama is cited against the conflicting claims made online
The speaker says a great deal is being said on YouTube and asks how many things one could prove wrong, since everyone has his own self-serving proof available. He gives the example of the Shankaracharya Maharaj of Puri, who said — and said truly, in his view — that in the matter of the Sahasranama of Bhagavati Lalita Tripurasundari, if you go into the full vidhan, with the process of shodhan and with nyasa, brihad nyasa and the rest, then how can an unauthorised person perform those processes? For the nyasa of the mantras connected with the Trikuta — without your diksha having taken place, how can you perform their nyasa, and how will you even know it?
May the Lalita Sahasranama be recited without nyasa?
In his own view, the speaker says, the Shankaracharya has not said anything wrong. But even so, if without the process of nyasa and the rest you hold that much capacity and observe the rules with discipline, then do the paath.
Can Bhagavati Tara's sadhana be done at home like any other?
The speaker says people now ask about the sadhana of Bhagavati Tara as though it were the easiest thing; everyone knows it should not be done, but they are being convinced that Bhagavati is very gentle, that Bhagavati is full of maternal love, so why can you not do it at home. His answer: if it were so that everyone could do this swaroop, could do it at home, then why did Bhagavati go and sit in the shamshan? Why is her swaroop properly connected with the shamshan? Why does Parvati ji not go and sit in the shamshan then, why does Durga ji not sit in the shamshan, why is Taramai seated in the shamshan?
Why is Jagadamba seated on the chita with Akshobhya Shiva?
When Jagadamba has taken Akshobhya Shiva into her lap, the speaker asks, why has she taken him seated in the shamshan? Why has she not taken him seated in a palace, on a jewelled throne? Why has she gone right up to the pyre and sat there, why has she sat upon the chita itself? There is a reason behind this swaroop, and so it cannot be done. Those who will not accept it can bring their own abundant proof that it certainly can be done — then certainly do it, he says.
Which stotra or anushthan reveals all the secrets of the brahmanda?
Asked which stotra or anushthan would let one know all the secrets of the brahmanda, the speaker answers that for this, however many stotras, mantras and kavachs there are, all of them are capable in themselves. Always remember: when your aradhya has to make you fit, what to give, where to give it and how to give it is their own way. For the disclosure of a secret you will not need to do anything separate or special.
What should be done before taking diksha in a Shaiva parampara?
To a seventeen-year-old about to take diksha in a Shaiva sampradaya, the speaker says that if the guru who will give diksha is one who gives it in that parampara, then doing an adhikarik japa of Panchakshari beforehand, according to one's adhikara, is very good. Do at least sava lakh; at most five lakh, ten lakh, as much as possible.
Panchmukhi Hanuman with a bija mantra is done only with diksha — and never without the bija
Asked whether Panchmukhi Hanuman can be done without the bija mantra by one who is diksha-taken, the speaker says that is not to be done at all. If it is to be done, it is done with the bija mantra alone.
Even a brahmin with the sacred thread should not do it with pranava — see the Shiva Mahapurana
To a listener who says he is a brahmin with the sacred thread, the speaker says that even so it should not be done with pranava. Look through the Shiva Mahapurana without pranava, he says, and you will find out.
Can Panchakshari be done without a guru?
Absolutely, the speaker says — it is written that Panchakshari japa can be done without a guru. The channel has a detailed video on how each of the four varnas does it, how those without the yajnopavit do it, how mothers and sisters do it, complete with viniyoga and nyasa; watch it well, then do it. Panchakshari is for everyone. Gayatri is for those who wear the yajnopavit; for those who do not, the laghu Gayatri is Panchakshari itself. So do either 10 malas of Gayatri, or 10 malas of Panchakshari, or 10 malas of whatever you received diksha in within your sampradaya, panth or family.
Ten malas of the diksha mantra every day, and why Panchakshari is called the Panchanani vidya equal to Gayatri
They themselves are of the Mahadurga kul, the speaker says, so they should do a minimum of 10 malas of the Mahadurga mantra every day. If diksha happened and the mala was merely received at the start and nothing is being done, nothing will happen — do what you received, and if you received nothing, do Panchakshari. Where you complete even three days of pujan, there are many parva kaal you do not even know of, and japa-tapa done in them makes the vidya grow. The Panchakshari vidya, the Panchanani vidya, is all-capable in itself and equal in rank to Gayatri: both arose at one time and in one manner, from the five faces of Bhagavan Shiva. And the greatest thing is that everyone has the adhikara to do it — so do it without worry.
Bagla Pratyangira kavach: wear it, do not recite it
The speaker says he has never told anyone to recite the Bagla Pratyangira Kavach. The kavach can be worn, while you keep doing anushthan of Bhagavati's ordinary saumya forms. Having the right to wear a kavach does not mean you have the right to recite it — those initiated in its Purashcharana are the ones who made it, and not everyone can make everything. Recite only the saumya forms you have been doing; show no extra cleverness here, or you alone are responsible for the upheaval that follows.
Maha Pratyangira: the root of every Pratyangira form
The speaker says to always remember that Bhagavati Pratyangira is no ordinary shakti-punj of Bhagavati but an ati-ugra, ugratam form; if Maha Pratyangira joins in as well, she becomes extremely ugra. Bhagavati Maha Mahapratyangira is the root form that manifests the Pratyangira form of every shakti there is, which is why Pratyangira is not only one — there is Bagla Pratyangira, Tara Pratyangira and so on. If the pujan-anushthan of Maha Pratyangira is joined with any of these, it becomes maha-ugra. So do not tamper with these shaktis; follow the vidhi and rules. Wearing her kavach carries no dosha, but its proper japa is for those who are authorised.
What is a vaidik havan?
That havan which takes place with the full vidhi vidhan according to vaidik karmakand, performing the vidhi pujan — that is a vaidik havan.
Why can 1100 japa not produce a special effect?
He asks what special effect a person expects after 1100 japa. It may not even be capable of cutting the prarabdha of a single month of our own karma, because it will not be done with that much vidhi vidhan, no material substances are being used in it, it is an ordinary recitation, there is no assurance that the pronunciation was a hundred percent correct, and it is not being taken up from a guru. Many subjects enter in, and so it takes time.
Matrika granthas have gone viral, but matrika sadhana cannot be done without a guru
He notes that granthas connected with matrika sadhana have now gone viral and reached people. That cannot be done without a guru. But since in the present age there is a race to tell everything — to show that I am learned, I have this thing, so I am telling it — people put it out, because only then will they go viral and only then will people know that here is a capable person with so many things.
The more easily available a gupt subject becomes, the less its importance and effect
He says you can read it — search for these things now and they will be found easily — and then relate and understand. But these are gupt matters, and the more easily they become accessible to people, the more their importance will diminish, and when they are put to use they will give no effect. Because when the person simply comes to know that such a thing exists, there is no samarpan in him at all.
Collected PDFs and reels destroy the seeker's samarpan before the vidhi is even clear
He says that until that whole subject is clear, and you are getting the complete vidhi vidhan of a thousand mantras directly, your samarpan is simply being destroyed. The PDFs people arrange and keep on their mobiles and laptops, the most gupt of subjects being uploaded, videos being made, reels being made on Instagram — this, he says, will destroy you. Your samarpan will not remain, no bhav will arise within you; you will only know and say, oh, so that is how it is.
Having already read of Baglamukhi's rakar, lakar and trayakshari, the bhav is divided before the guru speaks
He says: guru ji will tell you to do japa of the ekakshari. But you have already read and heard and known that in Baglamukhi Maai it is not in rakar; that if the la and ra one is taken the mantra becomes trayakshari, and that even if it is done in the ekakshari it becomes fierce. And guru ji did not give that one. So you are indeed doing japa of the ekakshari, but your bhav is not in that mantra at all — your bhav has gone somewhere else. This, he says, is what happens from obtaining these things without authorisation.
Why are the forms of the deities themselves kept secret?
For this very reason, he says, the swaroops of the devis and devatas are also kept gupt. When the dhyana of Bhagavati Pitambara, the Brahmastra Vidya Baglamukhi, is being done in her two-armed form — who is the devi's vahana in that two-armed form, what is her asana, what will the form of her Bhairav be at that time?
Are the multi-armed forms of Pitambara available in books?
He says that the two-armed, four-armed and eight-armed forms of Bhagavati Pitambara, and how the kramagat mantra will proceed in them, you will at least even now not find in the granthas. It is possible someone new may print it — so many are being printed daily that people may print it. But however much anyone may do, until a traditional guru expounds the matter and tells you, knowing the secret of those forms and building samarpan remain two separate subjects.
Is there gain or loss in obtaining these secrets without authorisation?
Because of this, he says, there is much harm and no benefit. This is why he repeatedly says: do not go for it in an unauthorised way, become worthy and then know the secret. He has said many times that when you go to Vindhyachal, do the trikon, become worthy, and Bhagavati will tell you the secrets, will give you the secrets, and you will understand.
May a woman recite the Shri Suktam daily?
A listener says she does three paths of the Shri Suktam daily. His answer: if you are a woman, then the plain matter is that the Shri Suktam falls under the Vedic; and so its utterance should be done only by those who wear the yajnopavita. Today, having watched videos from South India and elsewhere, people say who stops anyone, everyone does it — but, he says, brother, you cannot do it. By his information, Shri Suktam and Purusha Suktam are Vedic mantras, and there is no adhikara to utter them when there is not even adhikara for Gayatri.
Even the ordinary forms and avatars of Bhagavati kept this maryada
He says the Vedic brahmins are clarifying this subject in their videos: that the adhikara for all these things was kept within maryada even by the ordinary forms of Bhagavati who took avatar and performed leela. So, he asks, who are we?
Should a parad shivling be kept, and by whom?
The second matter is the parad shivling. That anyone in the present time is making and giving a hundred-percent parad shivling by accomplishing paras rasa is, he says, itself an astonishing subject. If it is an original parad shivling then it is fine. He says he cannot interfere much in this and does not wish to break your shraddha, but his statement is that at least those who are sadhaks, initiated sadhaks of that level who have a guru's adesh, should perform the sadhana of a parad shivling.
What is said about rasa-siddha parad?
He says rasa-siddha parad is a consumer of gold. Parad shivlings, or what relates to paras — genuine parad — consume gold itself: just as there is a silver leaf, so a gold leaf is applied, and they consume it. Understand from this, he says, what the subject is; and it is not proper for everyone to do this.
With which mantra should each rice grain be offered?
After that, he says, offer with the 108 names of Bhagavan Shiva, or with the authorised Panchakshari mantra — whether you are a woman or a man, whether you have the yajnopavita or not, according to the full vidhi he has spoken of many times. According to whichever mantra you are authorised for in the Panchakshari, take one rice grain at a time and begin offering it upon Bhagavan Shiva with the wish that we may obtain dhan and dhanya.
How should one judge whether a stuti or stotra may be recited?
He says that even the ordinary vidhi vidhan of these forms would be improper to do oneself without taking it from some worthy knowledgeable person of their parampara. For stuti, sahasranama and stotra, look at the phalashruti: where it is described that yes, anyone may do it, that if a householder does it these things were obtained, it may certainly be done. But if the phalashruti says it cannot be done without diksha, or if any kind of restriction, any vidhi-nishedha, has been placed in it, then it cannot be done. This, he says, applies to every form.
Should one do 1100 of the Chhinnamastika kavach for protection?
A listener asks about 1100 of the Chhinnamastika kavach for the protection of the body, being able to leave the house for only eleven days. He says that if you perform Maa Chhinnamastika's kavach then the subject becomes entirely different. Do that for which you are authorised.
May a man without a janeu utter the Tatpurusha and Sadyojata mantras?
Asked whether a man without a janeu utters the mantra of the Tatpurusha form and of Sadyojata ji, he says that in the nitya abhishek you may perform the abhishek of Bhagavan Shiva by all five mantras — there is no difficulty. But if you have to do japa of them independently, of all of them, and to perform the viniyoga and nyasa of each, then the subject is different.
What do young sadhaks start doing too soon?
As he was saying earlier, he repeats, both Mahamaya and maya have their grace upon a sadhak; maya too runs her course. In today's time, he says, the people of the new generation, the young sadhaks, very quickly begin distributing mantras directly, giving diksha, even holding shivirs, or elaborating things — they start all this very quickly. They show themselves mature very quickly, that we have become mature, that the knowledge is complete.
Confidence gained in a few years, applied to society, becomes interference in another's prarabdha
But the confidence he gained in those three or four years he now began to apply in society, he says. When it is given into society, how much is given, from what level it is given — one should give it after much thought and consideration. And when a man goes into this field, a great many ironies arise. Interfering in someone's prarabdha, he says: always keep it in remembrance — interfering in someone's prarabdha.
What about the argument that a devi's bhakta is protected?
If we say that no, a bhakta of the Devi is like this, or such and such, then that is being said in bhav-pradhanta, he says. She did not tell you to achieve. This subject was to be kept limited to oneself; and for it the guru should give you guidance at the very outset, according to whichever parampara it is: that you are to do such and such on such and such a day.
Does the shishya's punya also come to the guru?
So those who think that we will do this and we will do that — brother, it is falling on them from it. If he is doing punya, then that too will come to you; and if he became engaged in papa karma, if you gave to an unauthorised person and he has begun to commit outrages and is doing wrong, is behaving contrary to dharma, then that too will be obtained — a sixth portion.
May women do Gita path and other upaya for the pitrs?
Asked whether women can do Gita path or any other upaya for the pitrs, he says: absolutely they can. There is no problem in reciting the Bhagavad Gita. Wear the durva ring, the kusha ring.
May a yajnopavita-dhari do three Saptashati paths in the three sandhyas without diksha?
Asked whether a person wearing the yajnopavita can do three paths of the Durga Saptashati daily in the tri-sandhya, three paths together, when there is no diksha, he says that if you are wearing the yajnopavita and walking by the niyam, doing Gayatri and so on in the sandhya, or the upadesh your guru has given — and if you do not do Gayatri, then at least do ten malas each of the Panchakshari in the three sandhyas — and along with that a clear, correct pronunciation of the Saptashati, if it has come to you, then do all three sandhyas; there is no problem.
The satvik khappar vidhi of Baglamukhi is not given on the channel; it must be asked of one's own guru.
Asked what the satvik khappar of Baglamukhi is like, he says that he cannot tell every single thing. Those things which can be told in the manner they can be told have certainly been given on the channel. But the vidhi of filling a khappar, and that of Bhagavati Bagla at that, he cannot give. For this you should ask your own guru.
Should an ordinary sadhak recite the Bagla Hridaya mantra?
Asked by a questioner who recites the Hridaya mantra of Baglamukhi and wants to give a satvik khappar at the end of the recitation, and who asks any initiated sadhak to tell him, the speaker answers sharply: when you know it is Bagla Hridaya, then ordinary sadhaks should not recite it at all. If you are an initiated sadhak, your guru will certainly have told you the vidhi of filling the khappar. Do not attempt to take things of this kind from another initiated sadhak.
If women do not touch Hanuman ji and Shani Dev, how can Shani be served?
A questioner writes that she had read that just as girls do not touch Hanuman ji, so too Shani Dev is not touched, and asks how Shani Dev can then be served. Every deity has some rule of its own, he answers, and to disregard those rules is dangerous for oneself. Behind the prohibition on touching Shani Dev, or Rahu and Ketu, or the child forms of the gods, or the form of Hanuman ji, there is some cause; and understanding those causes is beneficial for you.
The Hayagriva sadhana for memory and competitive examinations is already available to one who has chosen it himself.
Asked to tell the sadhana of Bhagwan Hayagriva for sharpening the memory and for success in a competitive examination, he answers that since you have yourself already chosen the sadhana and decided that this thing will be obtained only from the Hayagriva sadhana, it is available, and you can take it.
Which forms of Hanuman ji may not be touched, and by whom?
The prohibition on touching is not on every form, he says. Where Dakshinmukhi Hanuman ji is, there it is forbidden, because that is an ugra form; where Hanuman ji is seated on a pretasan, then it is forbidden that you touch. And it is not only for women: for the ordinary sadhak who has not obtained deeksha, whose deeksha has not taken place, it is also forbidden.
How should a person serve a deity without touching?
Without touching, give it to the pandit ji, he says. The pandit ji will perform the pujan in your name, he will do the shringar, he will put on the flowers and garland. He will be initiated, he does his own rule and dharma, he does his Gayatri, he has the adhikar — let him do it. Our concern is with the blessing; what great blessing are we going to get by touching them?
Can women perform havan?
For the vaidik havan, he says, there is a prohibition for women. In vaidik karmakand and the rest, in the time that is running today, whatever tantrokta havan there is — that all should perform. Tantrokta havan means that whatever ahutis and so on are to be given with ordinary mantras, those should be done.
What if no man in the household will perform the havan?
The second point, he says, is that if no man in the house is performing it, in such a situation what will you do — abandon it? So if they do not wish to do it, you do it: if you have the means to call a pandit ji and have it done, have it done by him; if you do not, do it yourself.
Who among women may pronounce the pranav while offering ahuti?
Speaking openly and clearly, he says to all the mothers and sisters whose menopause has taken place, who are above fifty years of age, whose menstruation has stopped: you may, if you wish, offer ahuti pronouncing the pranav. But those who are not yet in that state should not pronounce the pranav and so on; they should pronounce the Devi pranav, and doing the paath of the mantras while pronouncing the Lakshmi beej, they should then offer the ahuti.
The Mohini and vashikaran vidhan is given for the dharma path alone.
He tells a persistent questioner that the Mohini mantra is available on the channel — look at the Siddh Sabari Vidya channel, since it is vashikaran you want to do, and the whole vidhan is told there. But that is for the dharma path. If you wish to do it walking on the dharma path, then do it; seeing the impatience you are showing, he says, it does not seem to me that you are going to do any work of the Mohini mantra for the dharma path.
What should a woman do about sadhana during her monthly period?
There is no difficulty, he tells the questioner. These things happen with mothers and sisters; so if it is possible for you, cook and eat food made by yourself, if you are doing that kind of sadhana — especially if you are doing a sadhana of Hanuman ji. Otherwise there is no difficulty at all: if you are doing sadhana of Bhagavati, there is no difficulty.
What is the first question to ask before looking for a guru?
The very first question, the speaker says, is why you are searching for a guru at all. Find out the why. Until your why is clear nothing will be clear. He points to the why-why analysis used in industry: in an audit, when something has gone wrong, a system called why-why analysis is applied, and each matter is looked at again and again — why did this happen, what was its cause, what was the cause of that — to reach the root cause. Apply that same thing here.
Asked what they have done, people now start straight at Baglamukhi or Pratyangira
Nowadays, he says, if we ask which sadhana you have done, the first thing that comes is that they have already done the sadhana of Bhagavati Baglamukhi, or that they have already done Pratyangira sadhana. They begin such great sadhanas straight away — and it is from exactly here, he says, that the difficulties also arise.
Does Mahavidya sadhana require patrata or not?
Two things get said about Mahavidya sadhana, the speaker notes: one, that no patrata of any kind is needed for it; and two, that a very great patrata is needed. When you are bound and go to do it, then you have to look at everything — what the parampara of your kul is. It has to be looked at, he says, because in the present time the need will arise. When the granths were written, it is not known whether all these things were looked at or not, or whether such people described it; but in the present time trouble begins.
What must be known before reciting an ugra vidya?
The speaker asks whether you know how these vidyas are used, what precautions are to be kept before the paath, from which Bhairav permission is taken before the paath is done, and, generally, where and how bhog should be given, and which shakti comes and which does not.
Support may strengthen your anushthans and punya, but you must then stand up with your own strength
Yes, the speaker says, someone strengthened your anushthans and your punya and stood you up from behind — but after that you too have to stand up with strength. If you want to become strong for life, take support and become capable yourself, and give complete trust to the one you trust. Nothing ever happens in a single attempt.
Who should daan never be given to?
The second thing, the speaker says, is that special care has to be taken at the time of giving daan. Never, ever give daan to an unworthy patra.
Which Kamakhya stotra may be recited, apart from the kavach?
Asked which stotra of Kamakhya Mai should be recited apart from the kavach, the speaker answers that since he does not know whether the questioner is a woman or a man, the rule is: if you are a man, recite her other stotras only if you are married. Otherwise recite the kavach and nothing besides it.
Is the fruit of sadhana within the sadhak's own authority?
To the complaint that no fruit is received, the speaker answers that the fruit is being received, but that thing is not visible to you directly in your life — and that thing, he says, does not come within our sphere of authority at all. The fruit is simply not in our own authority.
Should Navarna or Siddh Kunjika be done without diksha?
In his own reckoning, the speaker says, Siddh Kunjika and Navarna japa should not be done without diksha. He says listeners are free to agree or disagree; he is putting his view according to his own experience. If you do it, do it within a limit — he is not forbidding it — but if you do unlimited japa while not being initiated and not being an adhikari of the pranava, and you do japa with the pranava attached, then harm is done to the devatas.
The guptata of mantras will not be broken for popularity, as those running an asur kula did
It is Kaliyug, the speaker says: anyone will say it is not so. He recalls a man who was running his own separate kula, an asur kula, who would give a hundred and one mantras with all the beejas shoved into them, saying we will earn money. He says that if he wished, with 30,000 on the channel, such videos could be made and views would grow comfortably — but his mind does not accept it.
What is the risk in simply following the panchamesh?
People mainly say the panchamesh should always be kept satisfied and his seva-puja done. But suppose, the speaker says, that according to your kundali the panchamesh has gone and sat in the eighth house: now you are doing his seva-puja, and if by mistake you put on a related ratna, then somewhere or other they will certainly give you distress.
Should a householder take the satvik pyala or the aghor pyala?
Asked whether to take the satvik pyala or the aghor pyala, the speaker answers that if you are a householder, take the satvik. If you are leaving householder life, then you are free to take whichever you wish.
May the Bhairav mantra be done along with Gayatri paath?
If your yajnopavit sanskar has taken place, the speaker answers, you may do Gayatri japa. If you wish, you may also keep a murti of Batuk Bhairav ji, and japa of Bhairav ji's mantra may be done along with Gayatri — there is no difficulty in it.
May a woman do Gayatri japa after being shown a sign in a dream?
A woman who does Navarna japa says she received a sign in a dream to read the Gayatri mantra, and asks what to do. If you are a woman, the speaker answers, the adhikara of Gayatri japa does not belong to a woman; you should not do Gayatri japa. As for the Navarna, if you do its japa and are initiated, that is very good; if you are not initiated, then you should do its japa within a limit, in a limited quantity.
How should one begin in yoga vidya?
Asked what to do to enter yoga vidya and how to start it, the speaker says yoga vidya should never be learnt by you on YouTube. It should be learnt beside a proper knower, staying in his sannidhya.
Must a child also do the havan of the 108 names of Ma Durga?
If you are very young and do not yet have information about all these subjects, the speaker tells the questioner, then only do the paath. Learn the havan slowly; when it becomes possible for you, then certainly do the havan too. For now, do only the paath.
If one has a siddhi, how is work taken from it?
If there is a siddhi, the speaker answers, then work has to be taken from it too — and the siddhi must have been told to you, for how else would a siddhi simply happen. If you do not know the way of taking work from it, then first find out from the guru through whose medium the siddhi was obtained, in what manner it is done.
How can the habit of checking the phone during puja be broken?
Asked how to stop the habit of checking the mobile phone during pujan, the speaker says: switch the mobile phone off and keep it aside. He adds, half in exasperation, that one may as well offer the mobile to one's ishta and smash it as one smashes a coconut, and the tension will be over. He calls it a very bad habit, saying he has seen paath running and the mobile phone running along with it, and that self-control is needed in all these matters.
Can a parad shivling be installed by a householder?
If a householder installs anything relating to parad, the speaker says, following the niti and niyam becomes necessary. According to his own view, if you do not do tantrokta sadhanas and are an ordinary householder, then more excellent than installing a parad shivling is the Narmadeshwar shivling; that is what should be installed.
May children do japa of the 108 names of Ma Durga?
They absolutely can, the speaker answers; children can absolutely do the paath of the 108 names of Bhagavati, and there is no dosha in it.
Should someone who already has a guru do this diksha vidhan?
Asked whether those who already have a guru may do this Diksha vidhan for the pleasing of Bhagavan Dattatreya, the speaker says there is no need for the diksha vidhan. You may do his pujan, you may do his Havan. There is no need of diksha.
Does one need special permission to recite the names of a deity?
For sadhana of the names of the Lord and so forth, there is never any need to ask anything special, the speaker says — especially for the Ashtottara Shatanama, for the twelve names, and for the sahasranama and the like. In the sahasranama, in the "da"-syllables, the "ka"-syllables and all of them, one has to look a little at whether you have the practice, because clarity of the tongue becomes very necessary: it should not be slurred, the pronunciation should not be wrong. Beyond that there is no special matter.
May an individual chapter of the Saptashati be recited on its own?
Now when a particular trouble arises, the speaker says, such a description too is found, and such a prayoga is indeed done by the knowledgeable, and an ordinary person too can do it — but the cause must be exact. If you are truly in the right and difficulty is occurring, then you can do an independent path. For instance, the seventh adhyaya.
May a householder add the Pranav to the opening seven shlokas of the Durga Saptashati?
Add the Pranav in all of them — add the Tantric Pranav.
Can the Durga Saptashati be recited without Guru Deeksha or a Guru's order?
It is a Pauranik mantra and a formidable Tantra both at once, and it depends on the purpose. For devotion, surrendered to Bhagavati and seeking her grace, you may absolutely do it without any Deeksha. To go by the full Tantrokta procedure, where the subject of prayoga arises, you should be Shakta-initiated.
Who may teach the Saptashati or give it to someone outside the family?
To do it for someone within your own family — a son, husband, wife, parents — is a householder's duty and is fine. But to give Deeksha or teach others, as people are doing nowadays, one should at minimum be initiated in some Panth or tradition, have performed the Purashcharan oneself, and have the Guru's order.
May Kaal Bhairav be worshipped at home?
Only in the Kashi and Ujjain Panchakroshi and the Ashta Bhairav territories — where residents are obliged to it — or where he is the Kula deity or a right exists. Elsewhere, do not worship Kaal Bhairav at home; worship Batuk Bhairav ji in his place. Deepdaan for Kaal Bhairav is a separate matter and remains permitted.
How does a woman keep the Kamakhya Kavach through the monthly days?
This is why the speaker says anyone can do the Kamakhya Kavach. During the four or five days of Raj-darshan, without going to the place of worship, seated on her own bed, she may perform the japa — without any text or book, once she has learnt it by heart, and then repeat it.
Only what everyone is generally entitled to is given out; the complete Mala Mantra needs at minimum the Upadesh for Bhairav ji
No. The speaker says he can give only what everyone is generally entitled to. The half-and-incomplete Mala Mantra he sees being given in place after place he will not give; and for the complete one, at minimum the Upadesh for Bhairav ji should have been obtained.
Is the Gupt Navratra only for sadhaks and not for householders?
Many people began saying that since it is a Gupt Navratra it is only and only for sadhana and for sadhaks, not for householders. This, the speaker says, cannot be held to be wholly true — it cannot be that it is not for any householder. It is from the grihastha ashram itself that the remaining three ashrams run.
Is any Kula or Varna barred from serving the Mahashaktis?
There is no such Kula, no such Varna and no such house that cannot serve the Mahashaktis — even where a Masan is worshipped in the house, or a Brahm, or the most wicked power of all. It will not stop you, once you understand the subject.
Who in the household may perform the kul havan
The speaker says the prayog may be done by the eldest son of the house or by the head of the house. In special circumstances the daughter of the house or the daughter-in-law may also do it, but he says one should try to have the eldest son or any son do it, because that is better. He asks that care be taken about who gets priority.
What are the two courses open to such a sadhak?
Either someone fit wishes to take them and truly has the capacity in him and will never misuse them — then they will be given to him. Or else there is visarjan. For visarjan, from the place where they have been living and where he did his sadhana, it is said to leave three villages and go into the fourth village — though in a city area, he notes, how the boundary region will change is a question.
It depends on the disciple's capacity — it may have to be cut down before he wears it
It depends on his own capacity — it may be that it has to be cut down and trimmed before he is made to wear it, or he will wear it wholly. But even in that there are a great many things. Very often, in the speaker's own experience, those who wear it are not able to manage it, because one person may have worked with such a siddhi for fifteen or twenty years and reached that capacity, while a new person takes it straight from that level, out of insistence.
Should a householder keep away because the word Aghor is attached?
This is a very important night for Bhagavati Tara, he says — and we who are householders should never think that because the word Aghor has become attached to this Amavasya it is therefore not for householders. It has very great importance of its own for us too.
Can one pray to the devatas that no one may look into one's house?
Asked whether, if one prays to the devi-devatas that no one be able to see into our house, it will happen so, he says it will depend — you will have to be a sadhak of that level, and only then will the thing you are speaking of be possible.
How should pran pratishtha of a murti be done at home?
Answering Bhanu Pratap ji, he says the adhikar of pran pratishtha is not for everyone. A video about the ordinary vidhi-vidhan will be put up, but if it is possible have it done by a Brahmin, even if it be only chal pratishtha. Because in pran pratishtha the utterance of Vaidik mantras takes place, and the adhikar or the vidhan of reciting Vaidik mantras is not of the same kind as that of Pauranik mantras — they are done from the Samaveda by the singing method; they are sung in the Veda. So you will not be able to do that thing if you have not learnt it.
Though the ordinary vidhi will be given, a good Brahmin should be asked to do it — it is a day's matter
Although the ordinary vidhi can be put out and will be put out, he says, his request to everyone will again be that if you wish to have all these things done with vidhi-vidhan, it is only a matter of a day — have it done by a good Brahmin.
Can Rudrabhishek be done at home every day, and what is its benefit?
Answering Ayush Pandey ji, he asks first what he is calling Rudrabhishek — reciting the full eight adhyayas of the Rudrashtadhyayi, or reciting the namak-chamak, or an ordinary abhishek. If you wish to do an ordinary abhishek and the like, you may do so. And if you are so capable, Ayush ji, that you daily recite the Rudrashtadhyayi and do abhishek by it, and Bhagavan has made you so entirely capable, then you may do that too; there is no difficulty.
It is meant for the ordinary householder who cannot recite Sanskrit
If you are an ordinary householder, do not know how to recite Sanskrit, and do not know any very special vidhi-vidhan — or if you wish to do it for some other devi or devata — then it is on the Aghor Amavasya, that is the Amavasya of Bhadrapada, on the day on which it is present at night, that you have to do this thing. It will fall on the twenty-sixth or twenty-seventh, he thinks; he has not looked, and will put the date in the group later.
The Atharvashirsha belongs to the Veda, so its pronunciation must be learnt first
The Atharvashirsha, since it is related to the Veda, will require you to learn the pronunciation a little, if you wish to do it yourself.
Does the fact that Bengalis do it make it applicable to you?
You have to marry later, he says, so do not now forget that the people of Bengal do it. He says again and again that according to the region, the rules apply to those people of that region accordingly. If you do not belong there, then the matter becomes different.
Why is every secret not opened?
Every hidden thing is not for everyone, he says. There is some secrecy for us too, and some secrecy for you as well, and things have been kept secret for some reason. So do not insist upon every such thing.
A god-gifted bhagat is born into a kula where bhagati already ran — which he calls nepotism
The meaning of a god-gifted bhagat is straightforwardly this, he says: that you took birth in such a kula where the bhagati has been coming down, and it was obtained. He has spoken of this before. The gaddi that was there was obtained; whether or not there is capability within you has nothing to do with it — which is called nepotism. So here too nepotism happens. It happens in every line, he says, and it happens here as well, whether the son is fit or unfit; he gives the example of a political family in which a resignation is offered and not accepted, so that the heir simply continues.
How is the Tara stotra to be made siddh?
Asked to tell the vidhi for making the Mata Tara stotra siddh, he says: of the Tara stotra, brother, we cannot tell. Do not do all these things very much at home. Do it up to a limit, as much as has been told.
Such a vidhi exists, but do first what has already been given
Yes, there is such a vidhi, he says — but why do you wish to read into all these things now? You were told the fifth and the ninth; we have already told you what is to be done and how; do that much. Start it, and only then ask; how will it happen by asking only? Begin the sadhana of Bhagavati, begin the sadhana of Bhagavan Ganesh. The whole vidhi-vidhan has been told to you.
Who has the right to study the Devi Atharvashirsha?
The speaker says that because it is a vaidik mantra, a mantra of the Atharvaveda, not everyone has the right to it — that, he says, is the truth. But those who wear the yajnopavita should certainly study it, and all the sadhaks of the three varnas should. Those who will not accept this, he says, are no longer his subject; it is their own wish.
Can the Shiv Raksha Stotra be recited daily without diksha or the yajnopavita?
Yes. Asked whether the Shiv Raksha Stotra may be done every day without diksha and without the yajnopavita, the speaker answers that it can certainly be done.
Which pranava should be used when performing nyasa of a mantra?
Nyasa of a vaidik or pauranik mantra may be done, the speaker says, but if a pranava is present in it, then utter the tantrik pranava there and not the vaidik pranava. He says the vaidik pranava is not for everyone in any case; ordinarily all of us should utter the tantrik pranava, and the vaidik pranava is meant particularly for sannyasis.
Must all the vidyas be read along with the Jayanti Mangala japa?
The speaker says he has not said that. If you wish only to do japa, then do only japa; and if you have the desire and the capacity to do the full paath, then do the full paath as well.
How many Saptashati paaths should precede a prayoga for a desired end?
At the least it is good if a Satchandi is completed, the speaker says. You may use it in work after a Navchandi as well; but if you have done 108 paaths plainly, without samput, for the sake of obtaining Bhagavati's grace and offered them to Bhagavati, then after that you are authorised and may use it in work. You must have the adhikara, though — there must be diksha, of the Navarna and the rest.
Can a woman perform one Chandi paath in a day?
She absolutely can, the speaker says. If the vidhi vidhan is known, if all the pronunciation is clear and there is the adesh of a guru, then why can she not do it? In Sanskrit, or in Hindi if she wishes — in Hindi too she may absolutely do it.
Can the Durga Saptashati kavach be recited in Hindi?
Yes, it can absolutely be recited in Hindi, the speaker says.
Can the Chandi paath be done without diksha?
If you are doing it in Sanskrit and have no diksha, the speaker says, then everything must be known thoroughly well, so that there is no error or fault in the pronunciation. One mala of the Navarna will pass without diksha. But for the Chandi paath one should at least, while practising, take upadesh from some Brahmin who performs Gayatri; or if there is an elder in the house who does sadhana and puja, take upadesh and permission from him. Doing it with permission taken will be best.
What must accompany the purashcharan of a tantrokta mantra?
For performing the purashcharan of a tantrokta mantra, everyone should do tarpan, marjan and havan, the speaker says. In a vaidik mantra, he says, women cannot do it.
Who has the right to worship the Shri Yantra?
Without diksha in the Shri Kula, the speaker tells Komal Parewa, no one can be entitled to its pujan. Ordinarily you may do this much: perform their abhishek daily with the Tantrokta Devi Suktam and do the shringar. Their grace and blessing will remain through that too. And if someone in the family takes diksha in the Shri Kula, learns the whole subject in the proper manner and then performs their pujan, that is excellent.
What restrictions apply to a pregnant woman?
A pregnant woman should not give bali — she should not give bali at all, of any kind, the speaker says. And once past three months she should not even go into the pujan sthan; she should offer her pranam from a distance. Japa and svadhyaya, stuti and mantra paath she should do sitting on her own asana, wherever she is. Puja and paath are not to be given up; only going to the pujan sthan is. Everything else she may do — and bali and the like are not to be given.
Will a Saraswati kavach recited in Hindi become siddh?
The Saraswati kavach in Hindi will not become siddh, the speaker says. But it is certain that if the Saraswati kavach even in Hindi becomes committed to memory, its effect will certainly become full of bhaav. It is not that its protection will not be there, or that it will not protect you; it absolutely will. And often, doing a thousand or two thousand paath in Hindi, the thing will become so clear to you that the Sanskrit will begin to come of itself; from the very first paath your Sanskrit will be clear as to what the pronunciation is, if you have done so much in Hindi.
Can the Durga Ashtakshari mantra be done without diksha?
This Durga Ashtakshari mantra is in itself an Ashtakshari vidya, the speaker tells Mrigendra Rajput, and he never tells anyone to do mantras without diksha. The reason: until there is diksha this cannot be done as an independent mantra alone, because it comes within the vidya krama. You may do the nama mantra; but the full Ashtakshari mantra cannot be done in that way. At the least take upadesh from some competent sadhak and do it with that. And in any case there are so many things to do — a mantra alone is not done independently in that fashion.
Diksha sought only to obtain a mantra
The speaker says that in today's time the chief reason people want Diksha is to obtain a mantra, make it siddh and use it as they please; diksha has become limited to just this. He observes that trouble arises on both sides: when diksha is not obtained as one wishes, and also when a guru of yog-samarthya gives diksha and then places a restriction that does not suit the person's own mind. He makes clear he means a capable guru, not those without knowledge who say whatever they like.
Who has the adhikara for the Gayatri mantra?
The speaker says only this much is to be understood — who has which adhikara. Where the yajnopavita samskara is being performed, the adhikara for Gayatri and the rest is obtained there; if you are an adhikari of the yajnopavita samskara then Gayatri is given to you there. All the rest should do the Pauranik Gayatri and the like, or should do the Panchakshari, the laghu Gayatri.
Why do people want authoritative voices to agree with their own practice?
He agrees with a listener's observation: people make mistakes and also want to hear from authoritative people that they are not making a mistake but doing it rightly — precisely so that their wrong deeds too may obtain authenticity. He notes the complaint that because he cannot say what people wish to hear about a mantra vidhi, his channel's followers are very few and grow fewer day by day.
What is the harm in calling a vidhan an instrument of fear?
The speaker says the vidhan is in accordance with vidhi — go and do it at Ganga ji; the Lord understood and you understood, and that is your welfare. If you have a problem with him personally, keep it. But when people say of the vidhan that it is frightening, they are speaking very wrongly. He says he is awakening people so that consciousness settles within them and no difficulty ever comes in their life; if you have difficulty it is Sanatan's own loss, since one who turns negative makes ten others negative.
Which mantra is most abused today?
He says that of the mantras most ill-used today the Navarna mantra is the foremost. Some channels are based on that mantra alone, with one in every two videos on it. The reference of Gita Press Gorakhpur is being given nowadays, that it is written there to do the japa without the pranava — but, he asks, where is it written there that without a guru's upadesh you may perfect the mantra, do its japa, and obtain the adhikara for the mantra?
What of those who say they have done it for ten years and nothing happened?
To those who say to treat the Mother as a mother, that nothing will happen, that we have done it for ten years and nothing has happened, the speaker answers: quite right, nothing has happened, and nothing will happen ahead either. Do it for ten births in place of ten years and nothing will happen. When the matter has been discussed in a thing like the Atharvashirsha, in the Upanishad, in the Dev Upanishad, and its whole extended subject given, then the matter is straightforward.
How is the Siddha Kunjika handed out?
He asks what people take Siddha Kunjika to be: do Siddha Kunjika, do Siddha Kunjika — of what is it, why is it, how is it to be done, what is its vidhan, what will follow from doing it? It makes not the least difference. It is written Siddha Kunjika, which means siddhi will be obtained, so do it. And that is all there is: do the japa, do as much as you must, with no subject after the japa at all — what asana, what vastra, what direction, none of it.
Those who publicly say diksha is unnecessary are perhaps initiated themselves and wish others harm.
He says that when you tell others without authority to do this mantra or that, the harm is really not yours. Of those who shout that they never received diksha and yet did it and came to no harm, he says: who knows, perhaps he has received diksha and wishes to harm you, and that is why he says it. That never enters your mind. Perhaps he wears the janeu, has taken diksha, and his guru made him do the sadhana properly — and he wants your harm.
What is said in public about the Panchakshari mantra?
The speaker reports the popular voice as saying that people are being stopped for the Panchakshari — child, nothing happens, the Panchakshari is Shiva ji's, no dosha attaches to Baba's mantra, just do it. His answer is to say: sometime pick up and read the Shiv Mahapuran. To which the reply comes, why should we read, what will come of reading, when without reading we have become so rich and have crores of followers, so what shall we do by reading?
Where a thing is being forbidden, it is proper not to do it.
The speaker answers that if it is being forbidden then it means it is not to be done, and that will be proper. On matters of marriage he says he speaks very clearly, especially for women; but even so, he adds, it is your own personal matter.
Should one correct a person doing a full parikrama of the Shivling?
A listener says she told a woman at a Shiva temple, who was doing a full parikrama of the Shivling, that a half parikrama is done, and the woman replied that they have always done the full one and asked where she had learned it from. The speaker says that is quite right — she does the full one, she has been doing so from before; even if you give her proof she will say you are stating useless things. There is no need to say it. Let her do her own puja.
Should one correct another person's ritual at all?
In his view, the speaker says, it is not proper to say such a thing at all. Their difficulty will not be that they did not know and you are telling them, but that they are learned, that they have had and done so many Chandi anushthans and nobody ever said this. The matter sticks right there, so one is simply not to interrupt. If a correction is to be made, let it be made tactfully; if the next person's ego begins to be hurt, let it go.
Who has the adhikara to practise the Atharvashirsha and the Rudri?
The speaker says that if there is no yajnopavita then there is no adhikara for Vedic path; practising the Atharvashirsha, the Rudri and the like is improper, because the adhikara even to practise is obtained from the yajnopavita. In place of it, he says the stuti made by Upamanyu ji in the Shiv Mahapuran gives fruit equal to the Rudri and may be practised; and in place of the Atharvashirsha one may do path of the Tantrokta Suktam.
Fifteen to twenty per cent of the core subject stays hidden, so that the sadhak is encouraged to do it himself.
The speaker says this secrecy will always remain. From what does go before you, you may infer that fifteen to twenty per cent of the core subject is hidden, and that in what is shown your maximum is covered — so that you may be encouraged and do it yourself. There is never anything of the kind that you should stop doing it and we shall do it in your place. Sending ten lakh to him does not mean he will offer puja, flowers and prasad for you lifelong while you take your enjoyment.
One who insists on doing as she pleases may as well offer the whole tree with its thorns.
The speaker says to tell them to cut the whole tree with the stalk and offer it — why are they plucking leaf after leaf and bringing them? Offer it to the Lord with the thorns as well; in that too there is full punya. If one is to do as one pleases, do exactly as one pleases; nobody is stopping you.
The pandit recited half of each mantra because the dakshina was a hundred rupees.
The speaker recounts going to a good temple of Bhagwati where those with him offered flowers, naivedya and sweets, and the pandit ji recited the mantras of Bhagwati, all the Saraswati-related ones, but recited none of them fully — Sarva Mangala Mangalye Shive Sarvartha Sadhike, and then he would fall silent. Four or five mantras were like this. Asked why he was not reciting the mantras fully, he said he was not reciting them fully because Bhagwati, hearing the full mantra, would grant her grace, and the dakshina being given was a hundred rupees.
What should precede any astra or bandhan mantra?
Before any beej mantra, astra mantra or bandhan mantra in which binding has been enjoined, think a thousand times, he repeats. After that, consider who the deities of your kula are, what their position is, whether they will allow you such puja-path. Otherwise, first perform the upasana and pujan of the Mahadevas properly, or of whichever devi you are going to do sadhana of, worshipping her saumya form first for at least a sava month to three months. Only after that should the recitation of their astra mantras be done.
What if a stotra says only the initiated should recite it?
Asked how correct it is to be initiated in some shrot without having received a guru mantra, the speaker says that whichever text has it written that this stotra should be recited by the initiated, it should be left. It is better if the uninitiated do not do it at all; and if they do, they should do it entirely in a general way — reciting once or thrice rather than 108 times, a thousand times, 1100 times.
May a wife touch her husband's feet during the navratra?
If the wife is devoted to her husband, if she never makes fun of her husband, if she has devotion towards his sadhanas, towards his ishta and aradhya where he is a bhakta or a sadhak; if she respects all the devas, the rishis and munis, the mantras and your shastras, and never makes fun of them — then she may touch, and it may be permitted, and there is no fault in it. But if such doshas are present in your wife, then you yourself should greet her from a distance: O Devi, forgive me; you stay happy in your place and let us stay happy in ours.
May an unmarried person go to the Kamakhya temple?
If there is a guru's order, if there is a deeksha, one may go to Kamakhya, the speaker says. He tells Pradeep ji that he has already explained this subject fully and separately — if you are unmarried, why you should not go to the Kamakhya temple, what is and is not the case. Secondly, if you have the guru's order, then you may go along with guru ji, or you may act according to the directions he has given.
Which ahutis does he hold to be forbidden to women?
Look, in the Vedic marga the ahuti of Vedic mantras is forbidden, the speaker says: the ahuti of Vedic mantras should not be given by women; the ahuti of ghee should not be given. The ahuti of Pauranik and Tantrokta mantras — because in tantra women are also worshipped — they may do everything, havan, pujan, all of it in that. But of a Vedic mantra such as the Mahamrityunjaya, he says, if you are giving the ahuti then your information is deficient: a woman should never give the ahuti of the Mahamrityunjaya, should not give it herself; she may give the ahuti holding her husband's hand.
Study the shastras yourself — pratyaksham kim pramanam
Not to stay silent and blunted when a finger is raised at Sanatan sanskriti, wondering how it could really have been so. Try to know, and then you will find out how it happened. Search. If it seems the man before you cannot satisfy you with his answer, study the shastras yourself, try to search, try to learn from some great person — search until you get an answer good enough to satisfy you. "Pratyaksham kim pramanam" — look at the pramana.
Why were the Puranas composed at all?
Because in Kaliyuga you do not have the time to read the Veda, and the Purana was made so that your mukti may happen in the Kalikaal. You will not read one mantra of the Veda; you will not learn the Veda now. The Vedas do not become easily accessible to all. So the Upanishad was made for understanding the Veda, and for explaining what is in the Veda and the Upanishad through katha and through leela, the Puranas were composed by Maharshi Vedavyasa, so that we may understand and relate to those things easily.
Should a householder do the sadhana of the Mahamrityunjay mantra?
No, he says: you should not do the sadhana of the Mahamrityunjay mantra. Mahamrityunjay is a Vaidik mantra, and its sadhana should be done by Vedic people only. Instead do the sadhana of the Pauranik mantra of Bhagwan Sadashiva which has been held as the equal of the Gayatri — the Panchakshari mantra, in which "namah" comes at the end. You can obtain the kripa of Mahamrityunjay from that too.
Must everyone learn the chhandas before beginning?
He says all the Shankaracharya Maharaj's words are right, that one should walk according to varnashrama dharma. But he knows only this much: that saving our Sanatanis right now is itself a very great thing. If so much burden of karmakanda is put on — now learn the chhandas, learn how each is to be sung, and once you have learned you must do it exactly so — people think it better to run away. The loss is theirs, but he holds it his own responsibility to stop them, keep them, hold them; and later, when their state of mind is such and they are absorbed in Sanatan, they will learn all these things themselves. Then the Bhujang stotra sung in that manner will bring special kripa, according to the phalashruti.
How can others be encouraged towards the bhakti of Mata Durga?
In today's time there is only one way, he says: encourage the person out of the suffering he has — tell him, do this thing and you will get release from your suffering. Once he has even a little experience of it he will begin to like it, and then he will do that bhakti. Otherwise people today do not want to do anything without their own profit. And Bhagwan Shri Krishna says in the Gita that with people of this dambhi kind one should never speak shastrokta matters at all; there is no need to tell them do this, do not do that. Leave it.
Can a meat-eater install Batuk Bhairav at home?
Do not perform the pratishtha of the murti of Batuk Bhairav, the speaker answers. Keep his photograph and do whatever pujan you have to do. If you want to worship after doing the pratishtha, then do it while accepting the rules.
Is onion and garlic in the household food allowed during a satvik anushthan?
It is not allowed, he says. But if the household people are not agreeing, then you can do one thing: for as many days as the sadhana runs, give up the vegetable. Eat milk and roti. The household will make roti in any case; bring milk, cow's milk, and take milk and roti with it.
Why are the Aprajita and Kunjika stotras kept secret?
Not only the Aprajita stotra but the Kunjika stotra too, he says, and many satakshari and many hriday — he makes no videos on any of these, and keeps them all secret. The reason behind it is that the capacity to do that thing is not in everybody. If he tells the whole vidhi, people will not do it; they will do it half and incomplete and then be troubled — and he does not want anyone to be troubled on his account, does not want to lead anyone astray. In the Aprajita there are so many beej mantras that their pronunciation will not come out of everybody.
Are the Mahavidyas the Parashakti who need no support?
To a listener asking whether the Mahavidyas are the Parashakti needing no alamban, and about the eighteen-armed, ten-armed and eight-armed Devis, he says only this: how much samarthya is there in you and in me? Do you have the samarthya to please even an ordinary lok devi-devata? Forget the eight, the eighteen, the ten arms for now. What will be got from their seva-puja, what can and cannot happen, what the matters are — in the state you are in, instead of changing deities, do the seva-puja of those upon whom you are focused, in the proper way, and do the sadhana well. All the base has been given to you already; why are you anxious?
Does the greatness of a guru make the disciple worshipful?
To those who stop people from Shiva's puja he says: however great a sant's disciple you may be, a sant is a sant and a guru is a guru; whoever the guru may be, you have become a disciple, and you are making a mistake here — how will you be accepted? Take Ravan: Ravan is a disciple of Bhagwan Mahadev. Bhagwan Parshuram too is a disciple, of Shiva ji himself. Which of them do you worship at home? You will be worshipping Bhagwan Parshuram; you surely do not worship Ravan. The disciple is not worshipped on account of the guru — worship the guru.
How should the sadhana of Bandi Hanuman be done?
Why do you wish to do the sadhana of Bandi Hanuman, he asks — do that of Bandi Mochan instead. If you must do the sadhana of Bandi Hanuman, then go away to Purushottam Kshetra. Only at that place is his sadhana done; only at that place should it be done.
Can women blow the shankh?
Two views are current, he says. Somewhere it is said they can, somewhere that they cannot; the reasoning given for not blowing is that an effect falls upon the garbhashay. But the truest thing here, he says, is this: if it were so, then in the region of Bengal it is the women who blow the shankh most of all. His own view is only this — that a pregnant woman should never blow the shankh, because an effect, a pressure, can fall on the garbh. For the rest, ordinarily anyone can blow the shankh. And for the Panchajanya and such, the prohibition does stand, because in that more force has to be applied.
If a woman should not utter Om, what of the mantras that begin with it?
It is a very good question, he says. Wherever there is Om at the head of the mantra whose path you are doing — in his video he has said this: do the japa of the Devi Pranava. Japa is forbidden; the uttering will do. But if you have to do it more and more, then do it applying the Devi Pranava. Do its path with the Devi Pranava.
If garlic and onion are forbidden, may hing and ginger be used?
Why are you becoming so greedy on the tongue, he asks the questioner. If it is forbidden then give it up — hing too is quite sharp and pungent. Eat pungent food and there will be a gas problem; sit in sadhana and there will be stomach pain, waist pain, headache. Then you will say the sadhana is giving an ill effect, and you will not tell all these things. As for ginger: if there is some problem you may eat it; if there is no problem then leave it, give it up, eat plain food.
His own story is not worth hearing — let Bhagavati's story be heard instead
Asked how he came into this line, and told that his story would be a motivation for many, he says: what will be got from my story? Let Bhagavati's story be heard — something will be obtained from that.
The nikari cannot be done by the afflicted person alone, so a guardian of the household must be told
The second thing is that a guardian of her household should be spoken to, if it is ever possible, and he will tell them — because it will not be possible for her alone to do everything, and he does not know what her age is or what she does. So if she has a brother, or a father, or if she is married then her husband, and the understanding between them is good, then let that person talk with him for five minutes and he will explain to them; because the process of the nikari and the rest she will not be able to do herself, and she should not do it either, since she is herself the afflicted one.
Checks before Pitambara sadhana: sadhana sthal, kula devta's adesh, adhikara and guru parampara
Beyond the foundation, the speaker says, more has to be seen: what the sadhana sthal is like; who the Kula Devata are, what their bhog, puja and bhent is, and whether they have given the adesh that you may do Pitambara sadhana or not. If one has gone straight to the mool mantra, the shat-akshari mantra, one must check whether one has Adhikara for it at all. And when taking Diksha, what is the Guru Parampara, who is one's kula guru and how much does he know; diksha these days, he remarks, is being handed out online, and one must ask whether all that is correct and whether there is any vidhi-vidhan behind it.
The pujan of the sixty-four Bhairavs alongside the sixty-four Yoginis is rarely taught, though after a time the guru ought to give the adesh for it
It will astonish you, he says, that nobody tells this from the front — this is exactly the sort of subject people do not tell, that in the avaran pujan of the sixty-four Yoginis the pujan of the sixty-four Bhairavs is also to be done — whereas after a certain time the adesh for it ought to be given.
Like the post of Prime Minister, the post keeps its highest dignity whoever occupies it and however his methods differ
He says that at present Prime Minister Modi ji is there, and before him whoever there was — when they went to that post, they made changes in their rules and methods accordingly; but their respect, and that post, remained the highest, remained the most supreme post. The dignity of that post is maintained. In the same way, whoever is seated on the post of Kshetrapal will fulfil the dayitva that is his, according to the dayitva given to him and the samarthya he has obtained.
Why is the Siddh Kunjika not for everyone?
Bhagavati has many mantras, among which the Siddh Kunjika has very many famous mantras, which have now been made viral — nothing has remained secret. In them the Trikhandi vidya and the Trikuti vidya are used. These trikuta and the like have been used, and that is precisely why it has been said: brother, not everyone should do this. These come among the Mahavidyas, they come among the para vidyas. When you make use of it and do not follow the vidhi-nishedh, then difficulty will arise — that is the very reason it has been forbidden.
Where is the prohibition on Vedokta pronunciation written?
When people ask where it is written, the speaker answers: then read. Read the Shiv Mahapuran — in it, with regard to the Vedokta, it has been written that these mantras should not be pronounced in such and such ways. Read the Vishwasara Samhita, which he says he has mentioned many times. You do not accept it, you do it, and difficulty arises.
How is a Havan done with the Panchakshari?
If you use the root Panchakshari with the Namah in front, pronounce it exactly that way and then say Swaha. If you use it with the Namah at the end, then keep it at the end in the same way and say Swaha, and give the Ahuti.
May a Rajaswala woman perform mantra japa?
The speaker rejects it outright. A very well-known Tantrik on the podcasts claims that a woman may do japa even then, including of the Mahavidya mantras, and that no Shastra says otherwise. Many have already given the proof from the Parashara Smriti — the first day Brahmaghatini, the second Chandalini, the third of Raja.
Who may do japa in a house under Sutak?
That subject — japa in a Sutak house, or at the place where a death occurred — is for Shaktas who hold that full kind of Deeksha, or for those who do japa of the Vaishya mantra. It is not for ordinary people. Householders who have received an ordinary Deeksha do not sit and do japa in a Sutak house.
People run past a rule even when a video sets it out plainly with experiences, so the restriction must be judged with your own intelligence
Because the others place no restrictions at all. He names the Navarna mantra as the worst case — that it may be done with no rule or prohibition — and says that even when a video sets out the rule clearly with experiences, people run past it. His request: learn to use your own intelligence.
Who may use a copper lota for Shiva abhishek?
He points to his core group — ten or fifteen people who have been with him from before the YouTube channel existed, who have been doing the sadhana of Aghorastra and similar mantras by the brihad vidhi. When they perform the abhishek in a temple, using those mantras, they may use a copper lota. But an ordinary grihastha sadhak, or an ordinary being who goes only with bhakti to serve and worship Shiva for the fulfilment of his wishes, should not fill a copper lota with milk, add honey and do the abhishek with it.
Which metal should an ordinary devotee use, and what is the rule for suhagan women?
He answers that a temple is a public thing — you are not to do that personally. Where there is a special desire and it is written that it should be done for that desire, do it there. Generally, for the fulfilment of all wishes, use a brass lota; it is the very best. And he repeats a restriction he says he states again and again: suhagan women should not use copper when offering jal to Bhagwan Suryanarayan and to Bhagwan Shiva, and should use brass in its place.
Who has adhikar over the Panchakshari mantra?
From the Shiv Mahapuran katha, in which the mahima and vidhi vidhan of the Panchakshari mantra given by Bhagwan Shiva were described at length, he restates: people of all four varnas have adhikar over the Panchakshari, anyone at all can do its japa. Those whose yajnopavita has not been done will do it without the pranava; those whose yajnopavita has been done may do it with the pranava, taking their guru's adesh. The fourth varna and women will do the japa placing namah afterwards.
Patra and apatra must be weighed before a vidhan is given out; the same thing cannot be handed to everyone.
To those who say he frightens them by stating all these vidhans, and that God is pleased by bhav and not in this manner, he answers that they should also know that one cannot work arbitrarily and give everyone the same adhikar. What is common can be done commonly by anyone. But if you wish to do an arbitrary thing, then at the very least give out any vidhi vidhan after considering who is patra and who is apatra.
Which kavach is the most generally wearable?
The most normal one, he says, is the copper kavach — the copper khol — because it will be the lowest in requirement and anyone at all can wear it. For the rest, he says the whole subject has been written in the description of this video: what the kavach is and who is to wear it. For those who cannot give up eating meat and fish and cannot give up drinking liquor, but whose circumstances are bad and who wish to wear one and gain some benefit, a kavach will be made using swaroop mantras of that same kind.
How much does the guru matter compared with the disciple's fitness?
There are many divya sadhaks, he says, who say that they have received guidance from them. From what he has heard from such sadhaks and from the state they are in, it does seem that yes, it is possible if the effort is made. He adds that there are many such subjects that speaking of them here only invites ridicule, so he cannot speak of them all, but on the question asked he will speak positively. And this is not an excuse-making matter of finding a powerful guru, of the guru being this or that: it will depend far more on how much patrata is in you. The guru is the same for everyone.
May unmarried girls worship a shivling?
Asked whether unmarried girls can do the puja of a shivling, he answers that they absolutely can. Parvati ji was unmarried, and it was then that she did the puja of the shivling, and so she obtained Mahadev in the form of a husband. It is unmarried girls who keep the sixteen Somvari vrat, so that a suitable husband may be obtained. Absolutely, they can do it — why should unmarried girls not be able to do the pujan of a shivling, he asks.
Society takes such subjects as it takes a story, learns nothing from them, and forgets them
There are so many such subjects, he says, but why discuss them, what need is there to give them to society. Society will take them as it takes a story, will not try to learn anything from them, will hear them and forget. And if anyone does place such a subject before someone, absurd things immediately follow.
The siddhas who tried to give this knowledge left quietly, saying your generations will bear it
Because of a lack of yogyata, he says, the knowledgeable people who did try to give it certainly made the attempt. If ordinary men like us endure this on a broad scale, think what those who were siddha in their own time had to see when they tried to give it — why would they put up with it? They said, go, your generations will bear it, what is it to us, and left quietly.
What should a vakta do after showing bheda between deities?
You are a strange vakta, he says, that you produce a distinction and then cannot erase it. A vakta should be such that he tells the distinction of forms, but along with the distinction re-establishes every sadhak, every seeker, every listener in the form of whoever their own aradhya is, and leaves no confusion in their mind. This divine quality, he says, should be in a vakta's mind, in his samarthya, in his speech — the samarthya is certainly there, but why it is being misused, Bhagavati knows.
When will a sadhak actually understand these rahasyas?
Go forward in this field and perform sadhana, he says, and all of it will be obtained by you, all of it will be known. These are the rahasyas: only when you attain them through sadhana will your buddhi be able to digest them and know them, and you will then be able to walk the right path again. Obtained without effort, from here and there, it will become rubbish for you, and you will only become a subject of ridicule — like people who write upside-down books.
How is Mahabhairav worshipped in the shamshaan, and who may do it?
The chief form of Mahabhairav, he says, is the ugra form, and it is worshipped chiefly in the shamshaan by the vamachara vidhi vidhan, in which mans bali and so on take place completely. This is a written matter too, he says, but it is for sadhaks — the initiated, and those who know the vidhi vidhan. Those who do not have that knowledge should at least take the shelter of that form in a Shiva temple and protect themselves and their kula and vansh.
Why are both teaching and doing necessary?
Only speaking, or only doing, will each leave a deficiency, he says. If he only gave you pravachan and motivated you and did nothing himself — no anushthan, none arranged, no example placed before you, no practical demonstration to practise — then it would be of no use. And if he only kept telling you vidhi vidhan, that this vidhi gives this and this path gives that, without trying to make you aware of other vidhi vidhans and kathas, you would still not be able to do it. Both, he says, are necessary for you.
A mail from Vindhyachal offered to join the shamshaan havan and asked what to bring, thinking of 108 eggs
A remarkable mail came, he says: that since you people will be having Tara Mai's havan performed in the shamshaan, and since I am in Vindhyachal, I will come along and sit in the shamshaan havan too; tell me what to bring, and I am thinking of bringing 108 eggs and offering an egg ahuti. Now consider, he says, a person who is not initiated. One is not to become over-motivated like this — that because the Shmashan Bhairav has been discussed, now the ahuti will be right on a shamshaan pyre. No, no, no, no.
Practise according to your own condition and standing until a guru is met; no one has been bound to more
Wherever you are, in whatever condition you are, according to whatever your own standing is — do it that way for now, he says. When a guru is met in that manner, then it will proceed accordingly from there. He says he has not bound anyone: that you have been initiated by us, or that you regard us as guru and therefore cannot go anywhere. Go as you please. There is no shortage of vidwans in the world; take the shelter of whoever satisfies your curiosities and contents you on all your subjects.
How much of an anushthan is actually shown in a video?
Take their own uploaded fifteen-minute video of a whole anushthan, he says. He thinks at least fifty people had joined that anushthan, yet not even those fifty watched the full fifteen minutes — the algorithm shows five to six minutes, ending at seven; perhaps one percent watched fifteen minutes, and a few to the end. So know, he says, that not even fifteen percent has been uploaded to you. Those initiated in some parampara will be understanding what is going missing in it. We cannot do that, he says. The subject of mudra you will never get to see in your life, and know that mudra is what occurs most of all.
What is wrong with channels that publish kula parampara material openly?
It is not necessary that a guru will show you everything at once, he says; one who shows you a great deal at once is trying to impress you. There are many channels on YouTube putting out publicly, in great detail, the hidden things that should stay within a kula parampara. And the public then does what it has no adhikara to do; doing it, it runs into difficulty, and then it abuses — you told us this would happen and this is what has happened to us. He does not know, he says, that there is a hair's breadth of difference between the bhutani mudra and the mahayoni mudra, and where the mistake occurs the story changes: in Bhagavati's place, a bhutani — there will be a scandal.
What should a channel show publicly instead of kula parampara material?
It is for this reason it was said that vidya should not be taken by theft, he says. Do not show such things by which people may learn something wrong, or attempt theft, or run into difficulty. Show only that by which people are inspired: show the path of the Saptashati, so that they read it and read it again, so that their Sanskrit is purified, so that they learn to recite the Saptashati in Sanskrit, learn to recite it with force, learn to perform havan for it.
Why do so many people end up confused about worshipping Bhairav at home?
The speaker says the same questions keep returning because well-known kathavachaks and men called learned — who present themselves as possessing trikaal drishti and as knowing everything without being told — say wrong or negative things about Bhagavan Bhairav, and fear then spreads that his seva and puja should not be done in a house.
What does a siddhi from a nikrisht shakti fail to give?
Take siddhi of a shakti that is nikrisht and it can give you the siddhi of being trikaalajna — the channel already carries how a shakti grants someone divya drishti and what harm follows. But that devatva cannot remain within you; you are somewhere or other wearing a sheet of pretence.
Why did tantra vidya fall into disrepute in society?
Because the vidyas reached unqualified people, the speaker reports from a discussion with a Maharaj ji. A tantra vidya perfected by one man was handed down by upadesh to his son; a guru, out of some greed or temptation, gave the vidyas of tantra to a person with no restraint, no capacity and no respect for the learned. He stresses this is not a matter of Brahman, Kshatriya, Vaishya or Shudra — it is the passing of these things into anadhikari hands.
When is a maran prayoga dharma karya and when is it misuse?
If a person is genuinely wrong, and seeing that you have maran done on him because he is troubling you in such and such a way, and the man who is capable of it does it, the speaker says that is fine — it is dharma karya: somewhere you have saved the life of an innocent, you have saved a family. But when a man has a friend or relative killed outright out of envy, jealousy or for money, when the operator asks no reason and only takes the payment, when land is to be seized and divided — that is the misuse.
Who may take the bhog of which Bhairav?
Whatever bhog or prasad is offered when you do Bhagavan Kaal Bhairav's puja in a temple, women are not to accept it and it is not to be given to them. Batuk Bhairav's bhog — offer him boondi ka laddu, or whatever you offer — may be accepted equally by women and men alike. The bhog offered in Mahabhairav pujan, whose mantra is on the channel, may likewise be accepted by everyone if the pujan is done at home; everyone may take the prasad.
Is the Gayatri mantra for everyone?
Asked to explain Gayatri simply so that everyone can do it, the speaker replies that he cannot accept all the statements of Shri Ram Sharma Acharya ji. Gayatri is for all, he says, but the shastra view on anadhikar is what he will speak according to, and for Vedic mantras he will absolutely forbid it: not everyone may do a Vedic mantra — its utterance, its nature and its rules must all be known first. He points out that Ram Sharma Acharya himself, asked whether Gayatri could be done without wearing the janeu, answered that one should simply have the yagyopavit done.
What happens to a person who wears the janeu and breaks its rules?
It is a common rule, the speaker says: if you are going to eat meat and drink madira, then do not wear the yagyopavit. People say that in that case nobody will wear it — who will get caught in so many rules — and then wear it anyway and eat and drink accordingly, and receive punishment for it. Then they do ten days of puja and afterwards weep that they did so much puja and nothing is happening.
Who, in the speaker's view, must not perform Gayatri japa?
Not everyone can do it, he says plainly: women should absolutely not do it, and those who do not wear the janeu should not do Gayatri. Those who do it anyway will themselves become fit for the punishment and will bear it. And he adds that such people often do not bear it themselves — their coming generations bear it, then ask what fault of theirs they are suffering for, and take birth again in that same lineage to bear it once more.
What rules govern the Vedic mantras, and who should not utter Mahamrityunjay?
The Vedic mantras have very many rules, he says. A woman cannot do Mahamrityunjay — it is Vedic and she should not even utter it — yet people do not accept this, and women sit and do Mahamrityunjay. Where anyone has said so, he asks, singing goes on, bhajan goes on, of Mahamrityunjay, of the Panchakshari, of Durga ji's Navarna. These mantras, he says, are obtained in diksha and never uttered from the mouth.
Who actually bears the consequence when the rules are broken?
People will hardly accept the rules, the speaker says, and afterwards they will say that trouble is coming. The trouble will not come to you — it will come to the children; and not to the children but into the later generations. And its reason will not even be understood: pitr dosha was formed, this was formed, that was formed, keep getting them dealt with. There are so many doshas that you will tire of searching. So do not make mistakes knowingly.
What sattvik bhog should be offered to Batuk Bhairav at home?
Offer boondi ka laddu; among sweets, in the nitya pujan bhog, you may offer him kishmish, kaju, panchmeva and the like if you wish. And that bhog may be accepted by everyone — Batuk Bhairav's bhog will be accepted by all: women, men, children, the aged. When the pujan of Kaal Bhairav is done, only men should eat his bhog.
Can garlic and onion bhog be offered to Baal Bhairav at home?
His answer is that whatever sattvik food you cook at home, without garlic and onion, is what should be offered as bhog. Because it will not be only Bhairav ji in your house — and to Bhairav ji, and to Baal Bhairav too, only wholly sattvik bhog should be offered.
Can Gayatri japa be done devotionally without the janeu sanskar and without a shikha?
No, it cannot be done, the speaker answers.
How should madira bhog be offered to Kaal Bhairav?
Not by yourself, the speaker says. If you wish to offer madira bhog to Kaal Bhairav, then have it offered through the pujari of a Kaal Bhairav temple, wherever his pujari is; he will make the sankalp in your name and offer it. Do not offer it yourself if you are not initiated.
What happened to a listener who did the Gayatri mantra for a month without diksha?
A listener writes that the speaker is right that the Gayatri mantra should not be done without guru diksha — he did not know, and did it for a month; kundalini jagran occurred, samadhi set in, sleep stopped coming, and then he went to a doctor. So much happened, the speaker exclaims. Asked separately to make a video on the Vedic mantras — who should do them and who should not, and what precautions should be kept — he agrees that it is a correct point and says he will make one.
Can men do the Kamakhya Kavach?
The Kamakhya Kavach can absolutely be done — men, there is no difficulty, the speaker answers.
Is diksha needed for the Bhairav Sahasranama, and why was nyasa removed?
For the Bhairav Sahasranama diksha is not needed, the speaker says, but if there is some special vidhi vidhan in its phalashruti, then it should be taken. Difficulty arises with respect to nyasa and the like. In the Bhairav stotra Satnamavali vidhan he will give the next day, there is a complete nyasa vidhi — but people do not keep the rules: they will eat and drink madira and meat, do crooked work, smoke ganja, touch women and girls, and do Bhairav ji's puja alongside and carry out his whole stotra anushthan too. What effect will that give? So he has removed the nyasa vidhi from it and said in the video that nyasa should not be done. Those who wish to do it with the full vidhi vidhan, after thinking it over, may contact him and he will tell them.
What does nyasa mean, and why is it dangerous for a defiled character?
Nyasa means causing those shaktis of Bhairav to dwell in your own body, the speaker explains. And when the deva shaktis have taken up residence in your body, and vikara is arising in your mind, and your eating, your living and your character are being defiled by that vikara, and you touch someone in that bhaav — then your difficulty will increase and you will not obtain success. Then you will weep that you did so much.
Do women have the adhikar for the Gayatri mantra?
Asked his view of Ram Sharma Acharya ji's citing of Vedic mantras and the examples of Gargi, Maitreyi, Mata Sita and others to say that women have the adhikar for Gayatri, the speaker answers with one statement: for the adhikar of the Veda mantras and of Gayatri — if there is within these people the purity that Bhagavati Sita had, then do Gayatri. If there is purity like Draupadi's, read the Veda mantras. If within you there is capacity like Maitreyi's and Gargi's, do Gayatri. That much is his view. If you have that capacity in human form, in which Bhagavati Sita fulfilled the dharma of the pativrata, then do it; if within you there is capacity like Gargi's and Maitreyi's and you can take up that purity, then do Gayatri, do the path of the Veda mantras — who has stopped anyone? Giving examples is easy; walking upon it is not.
Shakambhari or Annapurna anushthan for a householder: purpose and who may do it
The speaker says that in daily life, and a grihastha sadhak especially, one should keep performing an Anushthana of either Bhagavati Annapurna or Bhagavati Shakambhari from time to time, because by their kripa prasad there is never any shortage of anna, dhan, vastra and the like in the house and family. On eligibility he is explicit: any person at all can do this sadhana, initiated or uninitiated, woman or man.
It is taking the stomach tablet for a fever because you like the colour red
You have fever but you want to eat the medicine for stomach pain; your head aches but you want to eat the medicine for bone pain. Why? Because you like the colour red, and this tablet is red, so this is the one you will eat. Forbid it and the answer is: you have become a great expert. In doing this, the speaker says, you are somewhere weakening your own root.
People peer into other houses, asking endlessly, instead of doing the work
After such mantras are given out, the speaker says, people begin enquiring here and there — is this mantra to be done or not, is it to be done or not, and has he himself done it or not. There is such haste and such busyness in peering into other people's houses that the person himself is unable to do anything. Meanwhile those who do are doing it and are moving forward.
What preconditions apply before a siddha-composed mantra may be taken up?
Say to somebody that these mantras should not be done, the speaker recounts, and the reply is a quarrel. His position is that there are many things to be done first: at the least do the aarambhik sadhanas, do the sadhana of the Navnath, do the sadhana of Guru Gorakhnath ji, and if you must do it then do it outside the house — and if there is very great difficulty, do it in a Shiva temple, not shut up inside the home. The objection thrown back is: were these mantras not composed by the siddhas? He answers that yes, the siddhas composed them — does that mean we will do them here inside the house?
A woman of that family did a great deal of Gayatri japa and came to a very bad final condition
He was told that in that family there was a woman who used to do a very great deal of upasana of Gayatri and used to do Gayatri japa, and whose final condition was very bad. The speaker notes at once that an ordinary person who hears only this much will turn negative about Gayatri and conclude that Gayatri should not be done — they will not understand the whole subject.
What is his position on women doing Gayatri japa?
The speaker states his position: when a woman's menopause has occurred, then even if she does Gayatri after that there is no difficulty. This, he says, is what he has heard from vidvans who are knowers of the Veda. Now someone who is doing Gayatri from the age of twenty-five or thirty stands firm on the point that it is written nowhere and forbidden nowhere — and you will find thousands of such videos.
Newcomers to jyotish take such men as their ideals
Because if you are watching people making mistakes, consider how many new people there will be who came to study or understand the subject of jyotish, and such people are taken as ideals. Jyotish shastra is called the eye of the Vedas: for one who studies it and earns his livelihood by it — or even uses jyotish only as a great hobby — to say that in the morning we hold conferences on jyotish and in the evening there is a party with a little drinking, and then to oppose objections with quarrelling and abuse: this, he says, will not be suffered today.
What does karma vipaka say about unauthorised mantra japa?
The speaker says karma vipaka will be found in every Purana, and that on reading it you will find that one who, being unauthorised, does the japa of these mantras takes birth as a donkey for many births. That is karma vipaka. You are hardly going to go and watch it — but at least you would know.
Why does the karma vipaka warning not deter people?
The difficulty, the speaker says, is that when someone becomes a donkey or a mule or a bull or something else, you and I are hardly going to know of it. We will say it is a story — but when you yourself become the bull, what will you do at that time? Just now you are not accepting karma vipaka; just now you will say that we will do jyotish after drinking, what is your trouble; that we will do exactly the mantra you say is not to be done.
Which forbidden mantras do people insist on doing?
The speaker lists them as they are thrown back at him: we will do the mantra of the thousand-armed Kritavirya Arjuna, we will do the Mahadatt mantra — forbid it if you like; we will do the whole brihad mantras of the Siddh Kunjika. And, he adds, the more you unveil a gupta mantra and put it out on YouTube and Facebook, the more viral it goes, the more followers you get and the more people will do it.
Who is the Mahakali tantrokta mandal pujan actually meant for?
People want the Mahakali tantrokta mandal pujan free, the speaker says — a thing they have no need of at all, but they see that it is behind a payment. What is the need? Do you have to do the puja of Kali ji? Have you ever in your life been to Kali ji's darbar? Whose kuldevi is Kalika, or whose kuldevi is connected with Kali ji, or who needs it, or who wishes to worship Kali ji lifelong — if such a person asks, it makes sense: take it, brother, do it. It will be taught, it will be shown video by video; it is no great matter.
Who has the adhikar to do nyasa with the Lalita Sahasranama?
If you recite the Lalita Sahasranama abundantly, the speaker says, or if you wish to obtain that kind of particular experience, wish to obtain grace, then it should be done after being made dikshit — otherwise you should do it without the nyasa and the rest. Because the adhikar to do nyasa belongs to Shri Vidya. Therefore it should be done only after taking diksha.
Why have such subjects been kept away from the general public?
When you go into the tantric forms of Hanuman ji too, the speaker says, you will come to know of such subjects that you will say everything in this world is strange. That is why these subjects have been kept at a distance: because the ordinary public is not able even to accept these subjects — and only if they accept them can they know the truth.
Which pranav should a person pronounce?
Again he says to keep the pranav in mind. Pranav means Om: you must keep in mind which pranav you are to pronounce, so that the correct fruit is obtained. If you wear the yajnopavit, then the Vedic pranav; otherwise all the rest. It has also been said, he adds, that the Vedic pranav should be pronounced by sanyasis — one person had commented on this too, and it is a correct point, but everybody will not accept it. He says that is all right, it is your own wish; but keep at least this much regard for these mantras and do not transgress them.
What should a woman do about uccharan and about havan?
You are a woman, the speaker says: do not make the Vedic uccharan — make the tantric uccharan. Do the tantrokta havan. He notes that those who recite the Veda, those who have Vedokta havans performed, say that a woman is not to give the ahuti and a woman is not to say svaha; people ask about this, and he says that is a correct point — it should not be done in a Vedokta havan and the rest. In the tantrokta there is exemption, because in the tantrokta and the rest there is no such vidhi. So you can do the tantrokta havan, and its whole vidhi has been given on the channel.
Can the Navarna mantra be japped without diksha?
The japa of the Navarna mantra without diksha — brother, the speaker says, we are absolutely against this. Gayatri and Navarna, according to him — and he warns that hearing the truth will feel a little bad — should not be done without diksha, according to him. Do them only after obtaining a guru. Ordinarily, he says, do nine times, do twenty-seven times, that is plenty. If you go as far as even one mala, then that and no more.
Who may recite the Hriday?
The speaker answers that it is proper to recite the Hriday and the like only if one is dikshit. For an adikshit person to recite the Hriday means, he says, a very great intensity.
Who may do the Dvadashakshari and Ashtadashakshari of Narayan?
If you wear the yajnopavit, the speaker says, then you can do this mantra with a tulsi mala; and if you wear the yajnopavit, then it can be done by attaching the tantric pranav and the Devi Pranav which he has explained. Even so, this mantra should not be uttered publicly either. This Dvadashakshari mantra of Bhagavan Narayan is his most particular mantra — or the Ashtadashakshari — and so it should be done only after being made dikshit, by a Vaishnav jan.
Men and women take separate paths there, and no couple goes together
He says he has not gone himself, but has heard this through people who have gone, and it was being discussed somewhere: that a woman and a man, a couple, can never go together and take that darshan at the same time. The way for women to go is separate; the way for men to go is separate. And for that too, he says, a quarrel will arise on some day — why can we not do it together, your thinking is wrong. It happens over the Kamakhya temple too: when he put out a video, so many people came and commented wrongly, that your thinking is this and that.
Where a momentary sense of offence arises in the mind, the dosha has already attached
But the reality is just this, the speaker says, that a dosha attaches. Where a momentary sense of offence arises in the mind, there the dosha has attached. In the same way, this form — this particular form — is simply not for all people; the very one which the maharaj has propagated throughout the whole world. What will come of anyone here speaking, he asks; we are nothing at all, and the big people will not speak.
Can the Siddha Kunjika be done without diksha?
The Siddha Kunjika without diksha, not more than once, the speaker says: japa should not be done. Paath can be done. For paath he has never forbidden it — to say so is wrong. He has forbidden japa, because when you increase the avritti by doing japa, the shaktis will come and will not find a place, and then there will be difficulty.
What should be recited instead by one who only wants Mai's bhakti?
If you only want to do the bhakti of Mai, the speaker says, then do it by stuti and the like. Do the Durga Apaduddhar. In the Durga Apaduddhar stuti it is written that whoever recites it, Bhagavati will fulfil his every desire, and that even for a man trapped in the greatest of calamities every calamity will be removed — Namaste jagat tarini trahi Durge. So do that. The difficulty here, he says, is this: to do the very thing that is forbidden to one.
May a householder do japa of the Aghor mantra of Shiv ji without diksha?
Asked whether a householder can do the Aghor mantras of Shiv ji without any diksha and what the krama sadhana would be, he says that a very large or maximal japa cannot be done. One may do japa up to a limit — meaning at the maximum, if you wish, do japa 27 times.
What is the Aghor mantra within the Panchanan?
The Aghor mantra is in itself a complete sadhana paddhati of Aghor. It is one mantra among the Panchanan. Tatpurush, Aghor, Vamdev, Ishan — for all these mantras vidhi-vidhans are required, and it is by observing those very rules that maximal japa and siddhi can be done. Not otherwise.
May the tantric mantra of Kamakhya be perfected without initiation?
Asked by a questioner who wishes to perfect the tantric mantra of the Mahashakti Peeth Kamakhya, he says it will not happen. If some capable guru has initiated you, if you are Shakta-initiated, then do it, and do it by the guru's adesh — it is a tantric mantra.
What happens to a man who does Kamakhya mantra japa without diksha?
Noting from the questioner's wording that he is a man and not a woman, he says plainly that the lower parts will become uncontrolled, that a very bad difficulty will arise, and that the leakage will not stop. He states it, he says, in clear terms.
What happens to women who do Kamakhya mantra japa without diksha?
He says that when women perform this kind of act without diksha and without knowing the proper vidhi-vidhan, doing japa of Kamakhya-related mantras, and that too unlimited, in the hope of some particular siddhi — and he says many such experiences have come to him — then their monthly cycle, their period, becomes entirely illogical and begins to occur at any time at all. A very great problem arises. He says he would never tell anyone to do it in that manner.
Only a limited number of people remain with him because he speaks and carries what is true, telling those who want the tantrokta path to take Shakta diksha first
He says it is precisely for reasons of this kind that only a very limited number of people remain with him, because he speaks and carries what is true and what is right. If you wish to do it in the tantrokta manner, become initiated in Shakta diksha; do it by vidhi-vidhan, and then benefit will come and you will be able to accomplish something.
May the Navarna mantra be done?
Japa of the Navarna mantra: if you are initiated, then you can do it.
What can be done by someone living abroad?
To a listener living in Saudi Arabia, he says it is no matter — just do japa.
May an uninitiated person perform Shri Yantra pujan?
There is so much rule for Shri Yantra pujan, he says, and people understand nothing of the Shri Yantra. One correspondent asked him in which shastra it is written that an uninitiated person cannot do Shri Yantra pujan, saying she is the Mother, everyone's puja is by seva and by bhava. His answer: if you want to do it by bhava, then do the archan of her Shri Vigraha. If you want to do the pujan of the Shri Yantra, then do it by vidhi-vidhan — learn it.
A viewer objected that a pandit giving out mantras carrying the pranav was not entitled to the pranav because he does not wear the yajnopavit
There is a pandit ji who was giving upayas to everyone, and in those he was giving mantras with the pranav. A viewer of his own channel said that he is not entitled to the pranav, that he does not wear the yajnopavita, and asked whether he should do japa without the pranav or with the pranav.
What should women do who cannot do japa because of the monthly period?
He first tells the listeners to understand which things are tantrokta and which are vaidik, and to do nothing at all otherwise. Those mothers and sisters who will not be able to do japa and the rest on account of the masik dharma should do only the naam jap of their ishta aradhya; there is no need to do anything else.
Is a regular havan necessary?
Asked whether a regular havan is necessary, he says it should be done as the need requires, if you have the capacity for it.
Can the satnaam be done for all ten Mahavidyas without diksha?
Reminded of his teaching that no anushthan of the ten Mahavidyas should be done without diksha and that only the satnaam should be done, and asked whether that can be done for all the Mahavidyas or only some, he says that even doing it in all of them would have to be thought about; certainly not all can be done. One should choose the place and do it according to what is fitting and needed.
May the Navarna mantra be done without a guru on Holi night?
Asked whether the Navarna mantra can be done on Holi night without a guru, he says there is a whole video on it: search "Navarna mantra Grihastha Tantra" and the very topic asked will be found written on the thumbnail. Hear the whole thing, it will become clear, and after that take your own decision on whether to do it or not.
May someone initiated by a village guru perform the sadhana of Kaal Bhairav?
Asked by a listener from Chhattisgarh, initiated by a village guru, whether he can do the sadhana and siddhi of Bhagwan Kaal Bhairav ji, he says that for Kaal Bhairav ji he would say to do it while staying in someone's company. Batuk Bhairav ji you can do — the vidhi-vidhan is on the channel.
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