Bali
Every question on the site tagged Bali, each answered from a timestamped source rather than a summary written from memory.
A ritual sacrificial offering, whether symbolic (fruit, grain) or otherwise, made to a deity or spirit.
292 notes from our sourcesNotes from our sources
Camphor never lit in the bowl the Naivedya was offered in, and a dedicated Bali Patra kept apart from the Aarti Patra
Camphor should never be lit in the same bowl used for Naivedya (food offering); similarly, when offering camphor-clove Bali, keep a dedicated Bali Patra for the offering separate from the Aarti Patra used for waving the sacred flame.
No full Navratri vrat is needed for the Chamunda sandhi puja bali vidhan
The speaker says that to perform this vidhi it is not necessary that only those who have kept the Navratri Vrat and such do it. Those who have not kept the Navratri vrat can still perform this vidhan if they are merely fasting on the Ashtami.
Samagri for the Chamunda tantrokta bali pujan of sandhi kaal
The speaker lists the materials: one long, large banana leaf; eleven Chaumukh Deepak diyas and three single-wick diyas, all with cotton wicks made into pairs by binding two wicks together with red Mauli thread; only mustard oil in all of them — pure mustard oil, since til oil is often adulterated, and pure ghee may be used if one wishes, but mustard oil is best because the prayoga is for destroying enemies and their tantric schemes. Then coconuts — more than eleven, keep at least 13 — 13 lemons, 13 pieces of camphor and 26 cloves of the flowered kind.
Who may perform the Chamunda bali: red vastra, and the restriction on women
The speaker says that after bathing, one puts on red clothing before the Sandhi Kaal. Asked in advance whether women can do this, he answers that only those women should perform this prayoga whose son is already at least over twelve years of age; if possible, have the prayoga done by one's son or husband. Everything else a woman may do herself, but the Bali vidhan — the offering of the bali — is better done by a male.
Chamunda sandhi puja bali vidhan: the lamps, sankalp, offerings and aarti in order
The speaker gives the procedure. First light one of the three single-wick diyas and invoke Bhagwati Durga as Jatved Agni into its flame; that is the Karmasakshi Deepak from which every other lamp is lit. Holding Akshat, flowers, water and Dakshina, take Sankalpa with name, Gotra and place: to worship Bhagwati Chamunda in the Sandhi Kaal as far as one's ability, understanding and available upacharas allow, for the destruction of all one's enemies and of every tantric scheme and conspiracy worked against one. From the Jatved lamp light the first single-wick lamp in the Guru's name and the second in Ganesha's; then the eleven Chaumukh Deepak diyas in a row before the banana leaf — the nine in the middle are the nine forms of Chamunda, the one on one's left is Hanuman ji, the last on the right Batuk Bhairava — lit in that order: Hanuman, the nine, Batuk Bhairav last. Before every lamp place one coconut and one lemon, sprinkle all with Gangajal and give each a fine red Sindoor tilak. Holding akshat and flowers recite the Tantrokta Devisuktam — the recitation by which Kaushiki was invoked — and offer the flowers. Then the Bali: offer every coconut first, in the same order (guru, Ganpati, Hanuman, the nine Durgas, Batuk Bhairav), then cut each lemon standing upright, applying Roli and dropping a little water three times beside each from an Achamana spoon. Any stuti may follow; before Aarti set one camphor with two flowered cloves before every lamp and light it, then do aarti and Kshama Prarthana. The lemons are immersed under a sacred tree or in a river; the coconuts are eaten only by the household, never by outsiders. By Jagadamba's grace, he says, Chamunda destroys many troubles, sorrows and crises in a moment.
Relighting the akhanda jyoti each day, breaking brahmacharya, and skipping the bali due at 9 or 100 paths
Relighting the Akhand Jyot fresh every 24 hours instead of keeping it continuous, breaking celibacy (Brahmacharya) during the observance, and skipping the symbolic Bali due after set numbers of recitations are named as common errors.
Which offerings can be used as symbolic Bali without incurring negative karma?
Lemons, nutmeg, cloves, ash gourd, bottle gourd, cucumber, banana, or sugarcane are named as symbolic, non-animal offerings that carry no negative karma or divine displeasure.
Starting tithi and setup for the Kalika Kavach sadhana: red dress and asana, two lamps, boondi laddu, camphor and cloves
The speaker says the sadhana is begun on Ashtami or Chaturdashi of Krishna Paksha, or on a Krishna Paksha Tuesday or Saturday. Clothes are red only and the asana is a red blanket. Two lamps: a single-wick mustard-oil lamp in the name of Kalika, and a four-wick lamp in the name of Kaal Bhairava. In Naivedya, at least one boondi laddu in each of two places, with one cardamom and two cloves on each. After the recitation, on the bare ground, two pieces of pure camphor together — bhimseni or the tablet kind, not the two-rupee variety — with a pair of cloves on top, in two places, are lit at the end, and a Bali of jayaphal is also given. The whole thing, he says, is a Dakshinachara practice that comes under the most ugra prayogs.
Diet during the Kalika Kavach sadhana: no bar on meat, but then a yearly bali and madira to Bhairav become compulsory
The speaker says there is no restriction on eating and drinking during this sadhana — garlic, onion, meat, all may be taken. But "no restriction" does not mean "no consequence": keeping the rules with purity is much better. If you eat and drink and do the sadhana that way, you will then have to give a Bali at the Kali temple once a year and offer madira to Bhairava ji — and if you do not give the bali, there will be ghaat. If you do not eat such things, none of this is compulsory. Then what you are already doing is more than sufficient.
Intensifying the Kalika Kavach: one black urad seed or clove per path, burnt in a camphor khappar
To make the practice most intense, the speaker gives an extra vidhan: count out 108 whole black urad seeds, keep an earthen lamp or Khappar with a little bhimseni camphor already in it, and for each full recitation of the mool Kavach (without purva-pithika or Phalashruti) hold one seed and drop it into the khappar. When all 108 are in, add more camphor, invoke Bhagavati Kalika — mentally saying: "O Bhagavati, accept the energy of this kavach and grant me the capacity that whenever I use it with a sankalp for someone, all that Bhagavan Bhairava and Bhagavan Shiva have said in this kavach be fulfilled; may my dharmic work be complete" — and light it. Cloves may be used instead of urad; with cloves the separate clove-and-camphor Bali is not needed afterwards, with urad it still is. Crackling of the burning seeds or cloves means nothing.
Jayaphal agni bali after each day's Kalika Kavach recitation
The speaker says the jayaphal Bali given each day after the recitation is a fire bali, not a cutting one. Place three, four or five pieces of camphor together on the bare ground — not in an earthen vessel, though in 99% of cases he always says to use one; because this is the harshest, most ugra prayog, it goes on the ground (if someone objects to burning on the ground, use an earthen vessel). Set the jayaphal on it, say "Mother, accept this bali, be pleased and grant siddhi", and light it. Then take water in the hand and make the samarpan, or offer it mentally to the Mother. Always pour water beneath the asana and touch it to the forehead.
Misuse of the Kalika Kavach rebounds twofold; the bali version is withheld and it is a last resort
The speaker warns that if you use the Kavach without cause, on a person who is not in the wrong, or with adharmic conduct, it will give a tremendous double effect on you and destroy you yourself. He says there is a further method of using it on an enemy, in which Bali and so on are given, by which the enemy becomes utterly nistej — without lineage, without wealth, and much more — but he is not giving that; use only the balanced form he has laid out, which will already give a very large result. Choose it only as the final option of the final path, when no other way is seen.
Deepdan and bali for Batuk Bhairav at home on Ganga Dashahra
On the day of Ganga Dussehra, the speaker says, Deepdaan must certainly be done in the name of Bhagwan Batuk Bhairava. For the method, he points to the deepdan vidhi he has described for Kaal Bhairava in another video, and says to do that same vidhi-vidhan at home. There is no need to go to a temple that day: do the deepdan and Bali vidhi and so on for Batuk Bhairav at home, and this pleases him greatly.
Panchabali: the five daily offerings that run alongside the anushthan
The speaker says that as long as these anushthans run, one rule holds for everyone and is essential for the Abhichara-afflicted: the food cooked at home each day must go to the cow, the dog and the crow. From time to time, flour mixed with powdered sugar is put for ants under a banyan tree in a deserted place — never near the house, since anyone stepping on them causes loss of life whose suffering falls on the giver. The fifth part of Panchabali is feeding a worthy or needy hungry person daily, not only a Brahmin (though Brahmins should be given on festival days). When the beings' souls are satisfied and bless you, he says, bad Prarabdha is cut, and only then do the sadhanas bear fruit.
Why a bound pret needs bhog and grows stronger the more it is fed
Bhog matters, the speaker says, because these are unsatisfied (atript) shaktis who never attained release because of their own unfulfilled desire; the pret sharir is itself an "ichha sharir", a body of desire, and the more one feeds that desire, the more its shakti grows — because the mati at the moment of death is what sent it into that pret yoni ("ant mati so gati"), and continuing to feed that same desire keeps nourishing it. The vachan such a sadhak takes is that the shakti must come when called, go where sent, and do what is said; in exchange it is promised liquor, raw milk, meat, dal-bhat on every amavasya, or a rooster bali.
Why a chowki's early precision fades and the shakti starts controlling the sadhak
The speaker says what actually happens is that such shaktis are often brought to siddhi out of a wish to establish one's own dominance, or out of dwesh, to punish someone. At first the shakti works with great precision, matching exactly the energy of the puja, bhog and bali given. But over time this fades, because the sadhak becomes bound to money — fixing rates for tasks — which distorts his mental state until, having once controlled the shakti, he is now controlled by it. The root cause, he says, is that the sadhak never actually raised his own tapobal to the level required by serving a mahashakti.
Requirements for keeping a Mahishasura Mardini idol at home
The speaker says that if one does install this form at home, one must be properly initiated (Diksha) and have received the dashakshari-mantra and so on of Bhagwati Mahishasura Mardini, and with that mantra do her Shodashopachara or Panchopachara puja, whichever one's Guru parampara follows. Along with this, two things are essential: every day a Bali bhog for the Devi's vahan, the lion, and a bali bhog for Mahishasura. Bali bhog for both must go, without fail.
Two Yoginis who stand beside Mahishasura Mardini
The speaker says that if a full Mandala is made the vidhan changes, but even when only the vigraha is kept, it is held that two sahacharis, two Yoginis of Bhagwati, are invisibly present on both sides of Jagadamba Mahishasura Mardini; two Nayikas are also accepted on her two sides. For both of these forms too a Bali bhog goes every day, according to one's capacity. Their names, he says, are received in the Guru parampara and cannot be made public. Bali bhog here does not mean the vama paddhati.
Five daily lemon offerings for a Mahishasura Mardini idol
The speaker says that in ordinary Bali bhog, even if given only symbolically, at least five lemons must be offered every day (Nimbu Bali) — this is a matter of Tantra. The first goes in the name of Jagadamba Mahishasura Mardini, who will sever Mahishasura's head; the second in the name of her vahan, the lion Som Nandi; the third and fourth in the names of her two Yoginis/Nayikas, whose names come only from the Guru parampara; the fifth in the name of Mahishasura. Whether these five bali are given as lemon, as clove and camphor, as nutmeg, or as a mixture of the three, he says, is for one's guru to tell — that stays in the guru parampara.
Milan is staged so that the death is never traced to Tantra
Asked why the word Milan is used, the speaker says that whatever form is described at the time of Sankalpa — and the whole process, he adds, stays fully tamasic in nature — the practitioner first gives Bali, Bhog and the like, and before projecting that energy onto the target performs a special rite in which some object is made the medium. The karma is done in such a way that Tantra is never taken as the cause of the target's death: whenever the cause is looked for afterwards, it should never seem that a tantric process was the real cause. In a way, he says, it is a deception (chhalava).
Daily lemon bali to Bhairav and Bhairavi during the Mahabhairav sadhana
The speaker says the sattvik Bali here is of lemons: at least two every day, one in the name of Bhairava ji and one in the name of Bhagavati Bhairavi, offered daily in the temple during the Mahabhairav mantra japa and at home too when the home prayog is done. Take a green, raw lemon and cut it straight with the stem end — where it hung on the tree — held upward, not across the middle as for sharbat; put Roli on the two pieces, offer them, circle water three times and release it there. After the puja, lift them and dispose of them under some divine tree nearby. This is done through the whole sadhana.
Feeding the bound shaktis of a bhagatwal chowki and the no-prayog probation
The speaker says that in bhagatwal, whether through a guru-parampara or self-taught, the shaktis siddh-ed are mainly negative ones — Masan, Preta, Pishach, a dead masani — and they are fed with cigarettes, bidi, ganja, liquor, dal-bhat, urad pakode and the like, with Bali also in use; each has a rule of which bhog on which day, and it must be kept without error. There comes a point where the guru sets a rule: for sawa saal (a year and a quarter) — or very often a week, a month, sawa mahina — you must not use them on anyone, only serve them, and use them afterwards. During that seva period, he says, these lower shaktis are nourished by the sadhak's own Prana Urja along with the bhog, puja and bali, which builds up the body they want and creates attraction — a pret gives the strongest attraction to another pret.
Is the animal sacrifice controversy at temples like Darbhanga's Shyama Kali an isolated event?
No — animal sacrifice (Bali) was historically widespread and was later stopped in many locations; a researcher-practitioner has documented several ancient temple sites where sacrifices once took place, and practitioners visiting them can still perceive the intense subtle energy of these Tantrik fields.
Why don't critics' 'violence' objections to Bali hold up in Tantrik philosophy?
Wherever Bali is prescribed for a deity's manifestation, that form is specifically associated with the annihilation of negative forces; critics calling it violence typically ignore society's own widespread commercial slaughterhouses, and genuine understanding requires study under a competent Guru rather than public debate.
A being carrying unresolved Rinanubandha takes an animal birth to clear it, and sacrifice at a consecrated Pitha ends that karmic cycle
Texts such as the Kalika Purana state that specific species offered in authorized sacrifice attain elevated spiritual realms and liberation (Gati/Moksha); entities carrying unresolved karmic debt (Rinanubandha) incarnate in animal form to clear it, and their sacrifice at a consecrated Pitha dissolves that karmic cycle.
Bali is a scriptural rite distinct from eating for gratification, and dropping it under outside pressure causes spiritual harm
Bali is a scriptural rite, distinct from consumption for sensory gratification — its inner philosophical meaning (Bali Rahasya) must be understood through study and traditional guidance, and discontinuing an ancestral sacrificial tradition purely out of external pressure causes spiritual harm.
Nightly pomegranate bali in the Durga 108 names anushthan and the sign of its splitting
Every night of the nine days, the speaker says, the sadhak must give the Bali of one fresh pomegranate: it is set with flowers on a plate before Bhagwati, and when the path is complete the sadhak prays that Bhagwati accept the day's path and puja, accept the pomegranate offered as bali, bless and protect him, grant success in his sadhana, and make every use of her name-mantras for any good wish fully fruitful. If the pomegranate splits open by itself during or after the puja, he says, it has been fully accepted by Jagadamba and her Yoginis, and one should know that a devi shakti is fully present there with her whole gaze on the sadhak. The pomegranate is not to be eaten: leave it overnight and feed it to a cow in the morning.
Why doesn't physical fitness alone protect against Abhichara, and what happens to a meat-eater with no spiritual practice when it strikes?
Yoga, Pranayama, and exercise build confidence and mental fortitude, but without Mantra Bala, Tapobala from one's Ishta Devata, and a protective force standing guard, a person remains vulnerable — if they merely eat meat to build mass without spiritual practice, malevolent entities consume that very flesh when Abhichara strikes, leaving the body to deteriorate completely.
What is Purashcharana's primary function, and what are its five components?
Purashcharana's primary function is the rapid exhaustion of accumulated Prarabdha causing present suffering — its five components are the prescribed Japa count, Dashamsha Homa (one-tenth of Japa), Tarpana (one-tenth of Homa), Marjana (one-tenth of Tarpana), Brahmana Bhojana (one-tenth of Marjana), and daily Panchabali.
Tantra as a subject of energies: collect, project, obtain the result
The speaker says the whole subject of Tantra is a subject of energies, and it has only three parts: collecting any one energy, projecting that collected energy according to one's wish, and obtaining the fruit. He says an ordinary person who sees a creature being offered in Bali only thinks the animal is being killed and that no deity is pleased by blood, and that the one offering it, who thinks only of his own wish, is just as limited. He says both views stop at the surface and the real matter behind Bali has to be worked out on this energy frame.
Sacrifice cannot be judged or restrained through philosophical doctrine
The speaker says the matter behind Bali can never be a subject of philosophical doctrine: tantric matters cannot be understood through philosophy, and anyone who tries will never be satisfied. He says no one can put a check on these matters by philosophical theory; doing so brings its own harm, and asking "why is this happening" of every such thing cannot settle it. He adds that this subject has its own inner distinction and its own consequences, and he goes on to explain where exactly that harm falls.
The Kalika Purana on the boon given to Mahishasura
The speaker says that whoever studies the Puranas should take up the Kalika Purana, where Bali is discussed at length. There, he says, one reads why and how Bhagavati gave Mahishasura the blessing that he would be properly worshipped together with her, that he would be worshipped alongside her.
Not every power in the Devi's retinue is sattvic; some are satisfied only by blood
The speaker says it should be clearly known that Bhagavati sits with her complete mandala, her whole family, and the nature of her other shaktis and their retinue is not all sattvic. The Yoginis who appeared with her drank the blood of the daityas, tore and chewed their flesh to destroy them, and those very shaktis are present today in the Siddha Peethas and Shakti Peeths. Their satisfaction, he says, comes from those same things, and this is why Bali is offered there.
Why a creature sacrificed at a Jaagrit Peetha is freed from its species
The speaker says that under the rules of Bali at a Siddha Peetha, the peetha is a Jaagrit Peetha where the practice has run from before, so whichever creature is sacrificed there somewhere gains release from its very species. He says goat, sheep and rooster are creatures of the Yaksha clan whose onward passage does not come quickly; it is said that after death they are born again and again in the same womb, and their passage is often obstructed. Through Bali, he says, their passage happens, and the retinue and helper shaktis of Bhagavati present there, whose satisfaction comes only from blood, are also satisfied by the blood of these yaksha-clan creatures.
The energy mechanism of sacrifice: the creature's energy bound to the wish by sankalpa
The speaker says the chief shaktis through whom devotees are helped, in dharma or adharma, are shaktis, and the matter of energy is separate: energy is collected, preserved, projected toward the wish, and then the fruit is obtained. In Bali, he says, the energy of the Jivatma is bound to the energy of the offerer's wishes through the Sankalpa mantra; after the Bali the chief working shakti of that peetha, who accepts and fulfils the wish, receives that energy and it is projected, and the wish is completed, whether it concerns Shatkarma, Paushtik Karma or any other desire. He says a Mannat made beforehand, to offer Bali once the work succeeds, works in exactly the same way.
Sacrifice is mandatory at Shakta Peethas where the tradition stands, and banning it brings no good
The speaker says Bali is mandatory at Shakta peethas where the tradition has come down. At such places, he says, those shaktis have been established through Bhagavati, whatever her leela was, and they stay at that spot and from that spot protect other regions. Putting a stop to all this, he says, can never be beneficial for anyone.
Sacrifice has nothing to do with the taste of the tongue
The speaker says that nowhere in this subject is Bali being tied to food or the taste of the tongue. For those who look at it through taste, thinking they will get meat to eat, he says it is equally clear that whoever eats sacrificial meat with that attitude is himself born in the species of the next animal sacrificed.
Warning to reformers who would interfere with an ancient sacrificial tradition
The speaker says those who love philosophical doctrine and claim they want to reform people today should first have their mentality examined; they will themselves show up as durbuddhi and malbuddhi, so what will they do for others. One cannot take half a matter from here and half from somewhere else, he says; doing so and stopping these things only earns the wrath of the shaktis of all the peethas of Bharatvarsh, and nothing good comes of it. His comparison: where Shiva is bathed in milk nobody may demand a blood abhisheka, and likewise where a Bali pavilion has stood for a long age, explained in the Puranas, described in the tantra Agamas, with paddhatis and akharas running, no one should interfere, or he must bear the wrath of the shaktis, of his lok devatas and of his kula shaktis.
Sacrifice at a self-made shrine or in a home, even in the name of Kali, is abhorrent
The speaker says that when any person learns tantra vidya on his own, independently siddhas some paishachik, tamasik or Masan shakti, and then has Bali worship done for it at his own place, calling it Kali Mai or having some baba name it so, that too is abhorrent. Through it, he says, trouble will come to his own family line, and those who give puja there can also come into trouble. He says he himself forbids Bali at such places; the peethas, the Siddha Peethas and Shakta peethas, are a different matter, but if such Bali is being done at someone's private place, if someone comes and offers bali in your house and then sits and eats, that somewhere ends up drowning you.
Havan mix that opens a bandhan: apamarg wood, cow-dung cakes, mustard and red gunja for 41 days
The speaker says the safe paths — Mahabhairav, the Hanuman Chalisa, Bajrang Baan, Kali Chalisa or Durga Chalisa — should be used as Havan on Apamarg wood: apamarg wood, cow-dung cakes, and with them mustard (sarson) and red Gunja; mix these and give the ahutis, and bandhan and the like will open. If you do one mandal, 41 days, he says it simply cannot be that the bandhan does not break, however much Bali and the like was given to bind it. And if a laag of bali is not releasing, you will get the order again and again through dreams and the like: go to this place, this spot, and offer this bali there — and that bandhan will be cut too.
Coconuts offered to the household deities always coming out spoiled
The speaker says that whatever Bali you offer at home, especially a Nariyal or something else offered for the household gods and goddesses, will always come out spoiled. He says this happens because of Abhichara.
How a lemon is held and cut for a bali
The speaker says the most important thing in a Nimbu Bali is how the lemon is held. The part that was joined to the stem on the tree is kept pointing down, and the lemon is cut standing upright, from the top, in one clean stroke. It is never cut sideways into two pieces the way a salad is cut; he calls that a wrong way of giving bali. The blade must be sharp enough for the lemon to cut through in a single stroke.
Mandala for a sattvic lemon bali to the Devi
For a sattvic lemon Bali to any form of Bhagavati at home, the speaker says a chauk (Mandala) is drawn first: an upright triangle made from Roli mixed with Ashtagandha. The bali is given inside this mandala. While drawing it one may chant the Ishta mantra, or the mantra of the deity the bali is for. After the mandala is made, puja is done in it with flowers, the Devi is invoked into it with a flower and a spoken request to be seated and accept the bali, and only then is the lemon placed inside and cut straight down.
When a cut bali lemon is squeezed and when it is left whole
The speaker says whether the lemon is squeezed after the cut depends on why the Bali is given. If it is offered only to please Bhagavati after ordinary mantra japa, it is cut and left as it is. It is cut and squeezed in three cases: when the bali is for a wish, such as an enemy who is troubling or hurting you; when it is for freedom from an illness such as fever; and when the lemon bali is given at the threshold or the main door of the house.
Worship of the blade and the closing steps of a lemon bali
The speaker says the blade is worshipped before the cut by applying Roli and Kumkum to it. The lemon is then cut while chanting the Ishta mantra, the mantra prescribed for giving Bali. After the cut, roli is applied to both cut faces, water is circled around the lemon three times, and it is left there. That completes the bali. He says the same mandala and the same procedure are to be used whenever a sattvic bali is given to one's deity in any sadhana.
The kul pitrs are brought into favour first — hard for those who never do Tripindi, the Gita or panchbali, but to be done especially in these five days.
First of all, for the sake of the kul pitrs — the kul pitrs should be brought into your favour. For those who never do Tripindi, never read the Bhagavad Gita, never do panchbali, never do anything, it is a little difficult; but in these five days especially this should be done for the kul pitrs.
What should be done for the pitrs since Diwali falls on Amavasya?
Since it is the parva of Amavasya, on that day one should at the least perform panchbali for the sake of the pitrs, according to capacity, and whatever naivedya there is should be fed to animals and birds, and something should be given in daan.
Why must panchbali not be missed?
Panchbali will certainly take place, the speaker says, and it should not be dropped under any circumstances for sadhaks. As soon as you give food to living creatures from your own body — when you feed gau mata, the dog, the crow, the ant and man — the many known and unknown sins and doshas committed by your body are immediately destroyed, and the fruit of your mantra japa also begins to be obtained by you.
What does panchabali mean in a Bhairav anushthan?
Along with the 40 days goes panchabali or jeev seva. Panchabali means giving food to five kinds of creatures. It does not mean, he says pointedly, that we have to offer five bali — five fours are twenty, and you would have to sacrifice at least 200 living beings, which would bring the population under control.
What does the Kalika Purana prescribe for Mahabhairav?
According to the special shastrokta mat written in the Kalika Purana, if you do the pujan of Mahabhairav on the Chaturdashi of the Shukla Paksha of Chaitra, then whatever matter you carry before them and whatever purpose you pray for is addressed. In its shastrokta mat, alongside fruit, flowers and sweets in the naivedya there are also the karan patra and the mans patra; the bali anna of that day is entirely of pure meat.
Why should deep daan not be done at a river ghat after dark?
Those going to Ganga ji's ghat should not turn up cleverly to do deep daan in the evening — he says he has already done that cleverness himself, and whenever such cleverness is done many bali fall, of insects and moths. It is the hot season and there are so many insects that ten of them come and die in each lamp you light. Better to do the deep daan at home. If it is to be done at the Ganga bank, do it before dusk, before darkness, when the insects are not there; and if going at night, do it at the edge where there is less mud.
A shakti awakened by unguided japa demanding bali as the household's shakti
The speaker says the visions gave way to the real thing: when she slept, a woman would strangle and pull her, saying the japa is not being done, you must do japa; after some time it began demanding bali — "we are the shakti of your house and family, give bali, it is necessary, else we will not be pacified." Confusion set in: whether to give bali, which shakti this was, what the mantra had awakened. Those around her could not say anything with accuracy. Near the one-year mark, with puja long abandoned, a lump formed in her uterus at a young age, her periods stopped, treatment gave no benefit, chemical reactions swelled her body, and hallucination grew until she could barely separate reality from delusion; a psychologist's medicines only made her sleep, while the voice kept saying: do the japa, why did you leave it, you did not give our bali.
A summoned shakti demanding its bali, and its pacification at Vindhyachal
The speaker says he met the sadhika during the Trikon Yatra at Bhairavnath's place behind Kali Khoh, where she was "playing" heavily: the anushthan had been done, and the things upon her body were now demanding their bhog — saying in Bhojpuri that they wanted bali, that they had been called, so why were they not given, and they were angry. The local people pacified them: forgive, let it go, it was done unknowingly — to which came the reply that if you have called, you should give. She stayed 9-10 days, bathed in the Ganga daily, did laghu parikrama as far as she could, and kept propitiating Bhagavati; her derangement cleared, the body calmed, the uchchatan and the lump improved greatly, and she later reported that bleeding had begun again — a sign, she felt, that forgiveness was being received.
What is the Golak yantra used in the Pratyangira paath?
The speaker says that many people do the Pratyangira paath, and in it the description of the Golak yantra comes — that if in the Golak yantra we give pind and the like and offer bali, the enemy is destroyed, total destruction follows, maran and such kriyas are accomplished at once, and the Mahakrityas, becoming pleased, at once strike the enemy down.
What is the vidhi for the Chandi Shaap Vimochan paath?
In it the japa is done on the Chaturdashi tithi and on the Ashtami of the Krishna Paksha, in the night hours; and if it is done in a temple of Bhagavati it is exceedingly good. The sankalp is taken in a completely clear form — that our vidya is bound in such a way, may it be freed from the curse, freed from the bandhan, and it is for this that we are doing this process.
What capacity is needed to undo a binding that was done with a bali?
Your vidya will work, but you will fall into trouble and get caught, because for this the capacity for the utara of the bhog and the rest is needed — what is spoken of in bhagatvaal as a double bali. One should know at least that much; and if that much knowledge is not there, then when performing the utkilan oneself — he is speaking especially to the sadhak class — one should carry out the process of balidan at a Shakti Peeth.
Is a symbolic bali enough when undoing a binding (utkilan)?
In his own view, no — one cannot do a symbolic bali in this. If you do a symbolic bali and your enemy has done a big bali and is a formidable tantric, then there will remain the possibility of ghaat against you.
Why do tantra sampradaya people insist on a bali with the Tantrokta Devi Suktam?
Many people of the tantra sampradaya say that if you recite the Tantrokta Devi Suktam you should certainly do a symbolic bali — at least give a kushmandi bali, a kadali phalam that is a banana bali, a cucumber bali, a lemon bali, but a symbolic one. The reason is that in the fifth adhyaya's stuti it is held that Bhagavati Jagadamba has been invoked by these mantras, and she certainly comes; her tattvas become present by these mantras. And the Saptashati is in itself an extremely specific, ugra Shakta tantra grantha, so it cannot be that she will not come.
What is the minimum bali with the Devi Suktam if a symbolic fruit bali is not done?
At the least, laung and kapoor should certainly be burned. Burning laung on kapoor means the bali of laung and kapoor. Jaiphal is also given as bali by being cut, and jaiphal is also burnt upon kapoor. Both of these have been held to be bali — one becomes an agni bali and the other a shastra bali. By those means too, giving bali, we satisfy the invoked shakti.
Why is a shakti satisfied by bali at all?
A shakti is satisfied by bali, he says; that is her own prakriti. In this one should not merely ask why — why should it be so, why is she being satisfied, why should she be satisfied by bali. You eat, and by eating you get satisfaction; she is being satisfied by bali. It is a straightforward matter.
What is the kaat (counter) for Valmiki tantra, and what are the cautions?
Asked what the kaat of Valmiki tantra is and what the cautions are, he says either have the kaat done by those who are sadhaks of Valmiki, of the bhagatvaal — have the kaat done by them alone; or else do the absolutely fiercest vidhan with samarpan, and then it will happen. In bhagatvaal, he says, the whole thing is giving bhog, giving akshat, offering upon akshat and bhog, offering upon sweets, offering upon something sweet, offering upon a bali — and its utara likewise in the same manner.
What does a dream of a boy demanding a lemon for bali mean?
A listener dreamt that a boy of 17 or 18, who was in the house's puja room itself, asked for a lemon for bali; not getting it, he angrily picked up an amla and put it in her mouth saying "Jai Ma Kamakhya, Jai Bagla", and it stuck in her throat. He calls it a very dangerous dream, and reads it as meaning that either this thing was shown to her symbolically beforehand, or she is doing some puja or anushthan in which bali is needed, is compulsory, and she is not giving it — so someone gives it in anger.
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.
How should a 108-fold Chandi Path anushthan be arranged?
Asked whether an anushthan of 108 Chandi Paths should be done by the Mahavidya krama and from when to when, he says: if you wish to do the Chandi Path anushthan by the Samadhi krama you may; complete it from Ashtami to Chaturdashi. And whenever a hundred paaths are completed, or if you wish, if you are doing it only once in a month, do the process of bali on the last day, the Chaturdashi. If a tithi is kshaya, increase the paaths accordingly.
Is a bali required in the nitya Saptashati paath?
In the nitya paath of the Saptashati there is no need to give a bali. If there is such a desire it can be given; and yes, in your house and all that, you can do it in that way — a lemon bali symbolically, or else you can certainly give a bali by lighting and kindling laung and kapoor.
The Rudra gana eclipse-day siddhi vidhan
The speaker gives the full eclipse-day vidhan. In the madhya kaal, after the opening steps on the asana, make an ink of Haldi and only the local water (river, lake, or the Gangajal before Shiva at home); with the right ring finger write Ram on the five Bargad leaves — रा with the anusvara mark, not राम — and arrange them on Shiva. Lay eleven Paan with two Laung, two elaichi and a little saunf on each as Bhog for Shiva's Ganas; pray to Mahadev to appoint one chief gana for your sattvik wishes and to complete this anushthan of his aradhya Ram's mantra; then do continuous Japa of the mantra (shown on screen, not spoken). After the japa burn eleven kapoor with a laung on each as Bali, lighting from your left to your right, never in reverse. Dedicate the japa with haldi and a little water on the Shivling or arghi, do pranam and leave. If the japa was in the afternoon, do 108 japa at home that night with dhoop-deep, a prayer to Rudra's ganas, and a pair of laung burnt on one Kapoor. That completes the siddhi.
Daily prayog of the Rudra gana mantra for a single wish until it is fulfilled
The speaker says the prayog starts the day after the siddhi: after the daily puja, in the time left, sit and fix one single wish — never a heap of wishes — pray to Rudra's Ganas for that one thing (his example: a path to end one's debt), do 11, 21, 51 or 108 Japa as able, and then without fail burn two Laung on one Kapoor as Bali. Keep it up every day until the problem is fully gone — a day, a month or a year; four, five or eleven days and stopping will not work, and no one has the capacity to have the ganas appear and solve things in ten days. Other sadhanas may be taken up meanwhile. Rudra's ganas give quick fruit, he says, though all depends on Prarabdha.
What should the Bali vessel be made of?
Metal. A clay Khappar may be used and need not be replaced, but it cracks when heated — and although the reason is ordinary physics, a cracked vessel is held not to be right for a practitioner.
What can be offered as Bali in the daily Havan, and which woods are used?
One lemon, cut but not squeezed, placed into the fire pit — offered where the practitioner is performing Bhairava sadhana with a daily Havan. Khair wood is best, then cow-dung cakes with Navagraha woods and Bael; mango wood must not be used.
May the fruit offered as Bali be eaten afterwards?
No — it is cut into four or eight pieces and fed to a cow. The Yoginis consume it, since the Bali becomes a symbol of blood; neither the offerer nor anyone else may eat it, and lemon offered as Bali must not be made into juice.
At least 108 paths of the Durga 32 Namavali daily, begun between six in the evening and ten at night.
At least 108 paths of the 32 Namavali of Bhagavati Durga daily, between the sandhya time and the night time. Begin between six in the evening and ten at night, however long it takes for 108 paths to be completed. And after the 108 paths are complete, keep nine cloves upon camphor and offer them to Bhagavati in the form of bali.
What is added to the sandhya bali in a Baglamukhi path?
One further work: if you are doing Bhagavati Pitambara Baglamukhi's, and you are doing her path at the time of sandhya, then in the bali you offer at that sandhya time, mix in a little yellow mustard — yellow mustard, then nine cloves — and kindle it upon camphor.
Nine coins and nine cowries in each bali lamp were laid down by nobody: the bali deepak stays plain, a chaumukh deepak kept normal.
In the four, nine or thirteen lamps that they have people set, he says, these teachers are having nine coins and nine cowries put in each. For whom, he asks, was that laid down? Since when did such things come to be put into the bali lamp? People add extra things because they want to show that they know more. The bali deepak stays plain; in it a chaumukh deepak was prescribed, and it is to be kept normal.
In an actual tantrokta Chamunda bali the lamp is raw clay and burns only as long as the bali takes; the eleven or thirteen are the bali lamps.
In an actual tantrokta bali of Chamunda, he says, the lamp that is made is of raw clay, and that lamp is burnt for so short a time that it burns only while the bali is being completed and is then finished. The chief karma sakshi and the single svaat deep daan to be made — those are the bali lamps, the eleven or thirteen that burn. But there it has been told for ordinary people, for everyone, so up to a limit it seems to you as though it was said off-hand.
The Chamunda bali vidhan in the Durga Kalpadruma and in the Bhoot Damar Tantra agree some eighty per cent, and twenty per cent still differs.
He makes it clearer. If the bali vidhan of Bhagavati Chamunda is being told according to the Durga Kalpadruma, and the same thing is told under the Bhoot Damar Tantra — which belongs to Ravana, the mahatma, who obtained the tantra vijnana from Bhagwan Shiva — then even if eighty per cent similarity comes between the two, twenty per cent dissimilarities will still arise.
The twenty per cent follows from Chamunda's swaroop — the same matter that arises with Ashvakranta, Rathakranta and the trikon bali.
That twenty per cent dissimilarity, he says, comes because of the swaroop of Bhagavati Chamunda. He recalls the earlier discussion of Ashvakranta, Rathakranta and the rest, and of the trikon bali, where he had answered those asking why it is reversed: this same matter arises there. To tantriks who say it is wrong because they do not know this, he says, study. He will not go giving references — tell everything and then, having become wise, they will climb on him. That he cannot do.
South of the Vindhya the vidhan laid down is different, Bhagavati's swaroop there having become different for that very reason.
Going from the Vindhya region towards the southern part, he says, we do not know how things are there. But which Lanka was in the southern part and on which side it lay is a separate subject. The vidhan that has been laid down there is, according to them, somewhere different; and there too Bhagavati's swaroop became different, for the reason of lying south of the Vindhya region.
A clove is reckoned the equal of one bali, so a pair is given as bali; the cardamom quiets the ugrata that would otherwise continue after the work.
The clove and cardamom have an importance, he says, and people mock it, asking what comes of clove and cardamom, that tantriks put them into everything. The tantriks say a clove is the equal of one bali: here you are giving a pair of cloves as a bali. From the cardamom, shanti will come — the ugrata they will have after their work is finished will be quieted, their ugrata will not continue in continuity, and they will become still there.
Where an ugra swaroop of Kali is the household kuldevi, the 64 Yogini use of clove and bali is added, to keep her energy under control.
If some ugra swaroop of Bhagavati Kali is worshipped in your house — an ugra swaroop of Jagadamba as the kuldevi — then in this the same 64 Yogini use of clove and the rest is to be made. Bali and the like may be given, for the ugrata and so on, so that Ma's energy remains under control; because, he reminds them, we are making a prayoga.
What is the rule for taking soil from the bali sthan of a Shakti Peeth?
Addressing a listener named Tushar, the speaker says this subject is not for everybody — taking soil from the bali sthan of a Shakti Peeth. If some prayoga is to be done at all, it will be far more proper to do it right there on the spot.
What should be done first where there was akala mrityu with abhicharik conditions?
The speaker tells Atish Dubey and everyone else to pay attention: where there has been an untimely death and an abhicharik state, or where it is known that some bhoot, pret or pishach condition was present above at that time, the very first thing is not to go straight and have something paid for. First do panchbali for the departed — feed cow, dog, ants, birds and human beings.
Can karan be offered to a kula Bhairav if one's grandfather never offered it?
That the grandfather did not offer it is one subject, and that it is customarily offered is another, says the speaker. If it is customarily offered and he did not offer it, then he did a wilful act. If it is offered, then you may offer it and there is no bar on this — but it should be clear that yes, it is offered.
What does he say about a Peer Baba shrine being set up on a plot?
He says it has also been seen that where a house is built on a field, or on a place bought or built ten or fifteen years earlier, and some trouble arose and was read somewhere, it turned out that some Muslim shakti was there and people get that worshipped too — it is Peer Baba, worship it, make a small four-brick temple, show dhoop-deep daily and offer flowers. Later, he says, that small place that was given also begins to demand a very large sacrifice.
The alternative is living by their disposition — bali bhog, and no dev pujan
The second thing, he says, is that if their presence is there, then you live according to them: if it is some paishachik shakti, give them bali, pujan and bhog according to their manner, and they will let you live in peace, causing only small trouble. Do not perform dev pujan and the like, live like prets and pishachs, keep filth about; if you do dhoop and dhoona it will disturb them and they will inflict distress on you.
What does bali pradan accomplish at this stage?
He says to have bali pradan and the like done at the very outset: whatever negative things are there will leave that land at that very time. This, he says, will be your greatest precaution before building the house.
Does binding a house with shaktis cause a loss of energy?
He takes up the special question of whether, when we employ shaktis at a place for rakshan and do bandhan, any kind of energy loss occurs. He says a thought often arises among people that if we give a shakti a place we will have to keep giving that shakti food, bhog and water — and answers that something has to be given separately only if you have done something very particular.
What is the vajra vidhi of bandhan?
He says such people have bandhan done at three places in the house rather than binding all eight directions: at the main door, in the Brahma bhag, and in the rear portion — that is, the shikha, then the middle portion the nabhi, and after that the puchchha. These three bandhans are made, and at all three places bali bhog is offered at Amavasya and Purnima. This too is a vidhi, and it is called the vajra vidhi.
How long does an abhimantrit keel remain effective?
He says that if you make a keel abhimantrit, take it that it will stay in a conscious state for twelve years, even after taking sutak-patak. After twelve years, bali yaga and the like related to whichever ishta shaktis were employed should be done to the best of one's capacity so that it awakens again; or after twelve years the place should be bound afresh.
What happens when a person who has awakened a negative kshudra shakti cannot sustain it?
If the person cannot handle their energy — if it feels to him that it is turning too fierce, and he becomes incapable of giving bhog and prasad because money will be spent and there is only so much he can give — then he immediately sets it upon someone's body, telling it to go and devour such and such a limb, to torment in such and such a way, saying: he is my enemy.
The devatas do not ask for meat all year — it is the greed of your own tongue
In the greed of the tongue you are giving it to the devata, he says, but the devatas do not ask for it all year round. He grants that he too knows the annual pujan runs and that the bali of Dashami runs. But you keep bringing and giving it always, and to the same devatas: you are giving nothing to those devatas, you are pacifying your own tongue's greed and then putting the name on the devata — and when the trouble increases you blame the devata too.
Can Bhairav ji and Mata ji be given bali in a single vessel?
Asked about the bali given at Gajar, where Bhairav ji and Mata ji have a single vessel, he answers: yes, it can be given in one and the same vessel, there is no difficulty.
Can laung and kapur be given to Bhairav Baba as bali?
Absolutely, the speaker says: laung and kapur can certainly be given to Bhairav Baba in the bali.
Can the khappar puja be done for Bhagavati Baglamukhi?
Absolutely, he answers: Khappar Priya is her name, and the khappar is offered. It is offered for all the forms of Bhagavati; each has its own method.
Can jayfal be given as bali to Bal Bhairav?
Asked whether jayfal can be given as bali to Bal Bhairav, the speaker answers: no, it should not be given to Bal Bhairav.
To which deities may jayfal and lemon be given?
Asked to which devatas jayfal and nimbu may be given, the speaker says they may be given to all the ugra shaktis, to all the ugra forms. But among deva shaktis jayfal is not given to very many; to those who are devis it is given.
In what ways is jayfal offered to the deities?
People give jayfal to devi-devatas in two ways, the speaker says, and it also goes by region. Some people offer it cut as well. In our region, he says, it is given in the ahuti; or else upon a laung, upon kapur — five kapur with one jayfal upon them.
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.
When may clove, cardamom, camphor, batasa, supari, jaiphal, gola and lemon be offered?
Asked when clove, cardamom, camphor, batasa, supari, jaiphal, gola and lemon bhog are given, and in what manner they may be given to gods and goddesses: in the nitya, give the ordinary bhog. The vidhi vidhan of giving bhog and offerings of this kind is tantrokta, of a different kind. Such bhog should not always be given.
What does Valmiki tantra actually run on?
The most special thing in them, he says, is that in the Valmiki tantra — or however many bhagat Valmiki tantras there are — there is not much mantra; in them the devatas run on the predominance of bhog, by giving bhog and offerings. And those are not devatas; somewhere or other they are lok shaktis: alive at some time, having done mantra anushthan and the rest, having the grace of some devata, then meeting death, an accidental death, going into the pret yoni, and afterwards becoming worshipped and becoming a devata.
What is the limit of things that run on bhog and offerings?
Know this one thing, he says: this thing that runs on bhog and offerings — this is its limit. They give a very sharp effect, on account of which, when the projection of it is made upon anyone, they will give the effect at once, if you are not capable.
What becomes of a life spent giving bhog to lok shaktis?
Go on giving bhog your whole life and it will all go into that — you gave two eggs, he will give four; he gave one cock, you gave two; chicken, hen, egg, omelette all day, and the life of these people is spent in exactly this. And those people will tell it so exaggeratedly; videos are available, brother, that with so-and-so these deities run. Those, he says, are all pret and pishach. Know it clearly. All into the pit. Those whose puja you are doing will, after death, make you lick your own, he says — the matter is that plain.
Is offering clove, cardamom and raisins on a paan leaf right?
Asked about giving bhog of clove, cardamom and raisins on a paan leaf before the Mother: very good.
What should be done if a lizard eats the prasad of the puja room?
Do not leave too much prasad. After the puja is complete, only one or two grains of prasad should be left; all the rest of the prasad should be picked up, or keep the prasad covered. Since the lizard is poisonous, either keep it covered, or pick up the whole puja prasad and leave only a grain or two.
What full vidhan does apsara sadhana proper require?
Besides this, the speaker says, the upasana of Bhagavan Indra and the upasana of Bhagavati Sachi becomes necessary — not just upasana but their complete sadhana and puja with full vidhi vidhan, digpal pujan, the balidan of the digpals; only after all these things are done does that sadhana come at the end.
What is kept alongside the Yamraj lamp?
Or only give a tilak with ashtagandha, and there keep a little dakshina for that lamp — much as we do the kshetrapal nikari; it is roughly the counterpart of that. There you will keep a little mithai. After that, take that lamp in your hand.
What else is placed with the lamps, and how is the Chalisa read?
Behind those sixteen lamps — the mouths being toward Bhagavati — one flower each should be kept; if red flowers can be had, that is best. Offer bhog at one place, any mithai or kishmish. If there is a shri vigraha or photo of Bhagavati, adorn her with flowers. Sit on a red asana wearing red clothes, and do the path of the Kali Chalisa sixteen times, counting on cloves: take one clove in the hand, do one reading of the Kali Chalisa, offer it before Bhagavati. He says the PDF of the Kali Chalisa is available on the channel and people have already posted their experience of it.
What daan should be done across the five days?
For doing daan and punya in these five days, do panchbali: certainly have the cow fed, the dog, the ants; certainly have the crow fed; and for the sake of any human being — people come to ask — put out grain of food for them, and give it if anyone comes; you may give cooked food too, or if the wish is that we will give wealth, you may give them wealth as well. These five days you should do daan especially, he says, and you may do separate seva for the gau mata as well.
Why is the Yama offering never brought back into the house?
If on the night of Chaturdashi pakodi is made at home, or in some places chawal-kadhi, then all this is arranged in a thali; and if none of that has been made, if puri and the like has been made, then that; and if that too is not there, then the lamp is kept upon grain and mithai and the rest is arranged, and then the nikari takes place, together with bhog. It is not brought back. You tell me — to Yamraj we say that whatever misfortunes of ours there are, akala mrityu and so on, we are giving you these for the removal of the dosha. Now that is the lamp of kaal — and to keep it in the safe. If this totka is taking some form somewhere, it is not fitting; he has never heard of it, and in his view it is not right. For the rest, the decision is your own.
If I did the Kshetrapal nikari this Tuesday, must I do it next Tuesday too?
Yes, absolutely it is to be done, he says. It is to be done on at least five Tuesdays.
Navarna japa calls for bali and naivedya for the yoginis and Kshetrapal pujan
After all the other faults, the speaker says, came the "bumper" fault of the Navarna case: the man never once offered Bali, bhog or Naivedya. The Navarna Mantra is a tantric mantra, he says; with its japa the Yoginis come, and they received no bali, no naivedya, no food at all. Nor was Kshetrapal ever worshipped. Navarna has great glory and all its rules; perform it without fully knowing them, and everything that happened in this case will happen.
Why is Bhagavati described as bali-priya?
He says that had Bhagavati not manifested as the daughter of Daksha, there would neither be so many Shakti Peeths in this world nor such balance. Consider, he says, that Jagadamba gave the bali of her own body. People say she is not bali-priya — but she who gave her own body as bali, so that the welfare of man may be, so as to be established at place after place. She established her own pind in person at place after place; it is not that she manifested at place after place in the form of stone. It is a very great sacrifice of hers for this world, and for this reason she is called the Jagat Mata of us all.
What should be done for the pitrs on the Shravan Amavasya?
The speaker says many subjects concerning the pitrs are already present on the channel. If one wishes to do something particularly on the Shravan Amavasya, then the pitrs are certainly pleased by the pujan of Bhagwan Shiva. Do rudrabhishek with milk. Do the "satachan" of Bhagwan. And if you wish to do it separately and in an extensive form for the pitrs, then do panchbali.
Eclipse-night Sabar japa runs continuously through the eclipse; lamp, dhoop, flowers, sweet Naivedya and a nine-clove Bali follow japa done in a temple afterwards
Recite continuously through the eclipse — by his reckoning from about 9:45 pm to 1:40 am. During the eclipse itself no lamp is needed; japa performed in a temple afterwards requires a Karmasakshi Deepak, Dhoop, fragrant flowers, a sweet Naivedya, and at least nine cloves (Laung) with camphor (Kapoor) lit as Bali.
What is actually mandatory to do in Pitru Paksha?
Panchbali above everything else. Whether or not you do anything else, feed five creatures: fresh roti to the Gau, food to the dog, food to the crow, sugar for the ants, and a meal to a destitute or hungry person. Alongside it, Arghya to Surya and to Tulsi on every day not excluded.
In a daily Saptashloki Havan, seven Ahutis per mantra for 108 recitations; Kshetrapal Bali and Purnahuti are not daily
Kshetrapal Bali is not performed daily, and Purnahuti is not given daily either, if the Havan is a daily one. For 108 recitations, seven Ahutis from each mantra is best — five, seven or eleven all work, and one is acceptable.
A household under long-standing Abhichar: a yearly Sarva Prayoga Mahavidya Anushthan, one-Brahmin Chandi Path in Navratri, and Panchbali with worship of the Chaukhat
Three things over two to three years: a Sarva Prayoga Mahavidyas Anushthan at home once a year through a qualified person; Chandi Path in Navratri by one Brahmin across nine days with Havan; and Panchbali for the family deities with charity and worship of the Chaukhat.
What is the Hal Deeksha itself?
A Hal Peeth is built as a Bali Peeth is, before the place of the Kula or lineage deity. Upon it the plough is worshipped together with the Chhan — the tie used to bind a one-coloured cow's legs at milking — and through those two the Guru transmits everything he holds, on a Sankalpa and a vow.
What should be done if a Kula deity asks for liquor?
First ask the elders of your maternal uncle's Kula which deity is worshipped there — Bhairav, or someone else. Very few deities in white garments ask for liquor. Find out first; do nothing without knowing. If Sattvik liquor can be given there is no fault; otherwise show it to a knowledgeable person and then act.
Ashtami-Navami sandhi kaal: Chamunda's worship, and at minimum a coconut and three lemons in bali
The speaker says the final twenty minutes of Ashtami and the first twenty minutes of Navami are called the Sandhi Kaal. In it appeared Bhagavati's foremost form, Jagadamba's Chamunda swarup — her greatest Tantrokta form — so that form is to be worshipped at that time; its full vidhan is separate from the two-Durga japa of Ashtami night. How to do Deepdaan and to whom Bali is and is not given is in a separate video; do it if possible. If one cannot do that large a vidhi, give at the very least the bali of one coconut and three lemons, and burn camphor and cloves.
Why is the worship of kul shaktis so similar across regions?
The speaker says that wherever you go — Rajasthan, Uttarakhand, Bihar, these eastern and northern regions — the way the shakti of the kula is worshipped is almost the same everywhere, with only a nineteen-to-twenty difference. At most the name is known, and very often not even the name; Chhattisgarh is the same. The swarup changes slightly and the name changes, but the method of puja becomes almost identical.
How does bhog operate in the work that upadev-category shaktis are made to do?
The speaker says that any deva who works upon bhog will do anything at all for that bhog. The shaktis of bhagatvaal go having taken the bhog: in the way that a shakti went, taking the bhog, and a maran was done upon someone; and to take the next man off, one gives double the bhog and has it lifted from the body. If one cockerel was given, then by giving two cockerels it was removed from the body. They are playing cockerel-cockerel, he says. Because of this the being is bound by the mantra and by the greed arisen within, and for that very reason has gone into that yoni.
Utara sent to the Kshetrapal when there is no chaukhat or the abhichar is severe
The speaker says that if there is no chaukhat, or the abhichar has become very troublesome, the utara is sent to the Kshetrapal — again with no siddhi needed, but with one rule: it is far better to know who the Kshetrapal is. The main Kshetrapal is always Bhairava, but at many deehs founded within the last hundred years people have installed a brahm as deeh baba, and then two nikaris go — one for Bhairav and one for Brahm Baba. The full Kshetrapal nikari for Bhairav is what the sattvik mode calls an urad Bali: whole black urad, rice and curd, with a Chaumukh Deepak lamp, a white sweet, Dakshina and water on top.
Special case: nikari for a Brahm installed as Kshetrapal at the village deeh
The speaker says that where the chief deity at the Kshetrapal sthan is a brahm, a second nikari goes for him beside the Bhairav one: raw milk if he is a Bal Brahm, otherwise dahi-chura with laddu and a janeu, water offered separately, and a four-mouthed flour lamp lit in mustard oil or ghee. If a devi who receives bali is also known to be at that Brahm sthan, a mustard-oil lamp and milk sweets go too; where bali is offered, buffalo ghee can be used, which makes one utara the Naivedya of all the deities and wins their grace quickly — but this is technical and best handled by someone who knows the place. None of it needs any Mantra Siddhi.
Living kukkut utara for Ugra Bhairav when a maran with bali threatens a life
The speaker says that when a maran prayog was set going with a Bali, the shakti running it demands a life for a life, so the ordinary lemon utaras and deity vidhans may bring no relief. If in an emergency, with the doctor already tried, two to four hours pass and it looks as if the person may die, a jeev has to be released: a kukkut of a single colour — fully white, fully black or fully red — brought without any disgust in the name of Kshetrapal Rakshak Ugra Bhairava, with the Kalika Purana as the proof-text for Mahabhairav. It is sprinkled with Gangajal, fed a little arwa rice with a prayer naming the person and Gotra, taken off over the head in reverse three, five or seven times, and released alive in a deserted place beyond one's own boundary — never cut, never killed. What becomes of it is the deity's affair, and the running abhichar is finished, one hundred percent.
Jaiphal and lemon bali are open to everyone, including those who recite in Hindi
A listener who does their path in Hindi asks whether they may give a Bali. The speaker says certainly: the bali of jaiphal and the Nimbu Bali are for everyone, and there is no difficulty in it.
Where is the strongest power of a locality usually found?
At the oldest Durga worship site of that region — an old Durga, Chandika or Kali temple, especially one where Bali is offered or Mahishasura Mardini is worshipped, at least fifty to a hundred years old. That place's most formidable power is certainly present there.
What is Panchbali at the Kuldevi worship, and why is it included?
The donation of grain to five kinds of creature — ants, the cow, the crow, the dog, and one person, feeding someone hungry. Through them the lineage's ancestors are satisfied and the deities are satisfied as well.
Coconut Bali goes by a man's hand, lemon Bali is unrestricted, and Chhag Bali is not done at home in Shravan
One coconut Bali for the Kuldevi and one for the Kul Bhairav, offered by a man where possible — a pregnant woman in particular should not, and women generally should not break the coconut. Lemon Bali is entirely permitted; Chhag Bali should not be done at home in Shravan.
Why does a Shanishchari Amavasya fall just before this Chaitra Navratri?
Only two or three days remain before Chaitra Navratri, the speaker says, and on the Saturday falls a Shanishchari Amavasya — a night-time, nishiddha-kaal Amavasya, of the sort observed wherever Bhagavati Kali or a tantra peeth keeps nishiddha-kaal pujan and where there is a vidhan of bali in the shamshaan and such places.
What bali may be offered at the Navratri sandhi pujan?
At the time of that sandhi pujan you will perform bali chhedan: whether you give kushmanda bali, coconut bali, lemon bali, jaiphal bali, clove bali, or cucumber bali, or kadali phalam — that is, banana bali — a bali of a hundred and one of whichever substances is offered at that time.
What does a bali offered in the sandhi kaal accomplish?
That bali will be in itself utterly complete for the destruction of your enemies and the destruction of your troubles, he says, because an astonishing conjunction of tithi and day is occurring that day in the sandhi kaal of the Saturday. Be ready for it.
What is the laghu trikon, and what fruit is ascribed to it?
For those doing the trikon in Navratri the fruit is a thousand times what it is on ordinary days, he says. The laghu trikon is the one within the temple itself: at the three corners stand Bhagavati Vindhyavasini in one place, and Bhagavati Mahakali and Mahasaraswati in the others. Have darshan of Vindhyavasini, then of Bhagavati Kali whose place is at the balipeeth in front, then go across for darshan of Bhagavati Mahasaraswati, come back and have darshan of Bhagavati, and drink the water of her kund — your trikon is done.
Which jaiphal is to be used for bali, and how is it cut?
Asked which jaiphal is to be given in bali, he says it is the jaiphal without its shell, the one that is like a large supari. To one speaking of harad, he says: rather than giving bali of harad, give bali of jaiphal. Remove the outer shell — do not smash it. He recounts a listener who sent a video saying the jaiphal would not cut for bali: he filed at it slowly, it would not cut because it still had its shell, so he pounded it with a lodha and asked, is this not also bali. He replied, jai ho bhagat ji — first break its outer shell and the jaiphal will come out.
How should the jaiphal be cut, and how else may bali be given?
It is not necessary that the jaiphal will cut only if soaked in water: if you have a sharp knife, set it upon the jaiphal and strike hard with the hand in a single stroke, and it will come into two pieces. Bali may in any case be given by making a trikon and such a mandala; and otherwise it can be given by kindling fire and burning it — agni bali, he says, is the most divine and astonishing of all.
Navratri bali: the Ashtami-Navami Sandhi Kaal and a simple household method
The speaker says Bali is given at the Sandhi Kaal where Ashtami and Navami tithis meet, the best time because that is when Bhagavati Chamunda appeared and her energy pervades the whole cosmos then, for destroying enemies, troubles and disease. The bali may be a coconut, a lemon or a banana. For those without an elaborate vidhi he gives a simple one: spread a banana leaf, place the offering (cucumber, banana, pumpkin and so on) on it, cover it (a banana with red cloth), say the hunkara and cut it in one sharp strike so it splits in two, then apply Roli and encircle it with water. The implement used for bali must never be changed; it is kept for ever, worshipped, and then used. He says the elaborate mantra-based vidhan exists but he is deliberately giving the simple form.
Restrictions of the Mahabhairav prayoga: no drinking, no jiv bali, not at home, purely dakshinachari
The speaker says that in this Prayoga you are not to consume any Madira yourself, and you are not to give any Bali of a living creature; you only offer madira as Bhog and do your Japa there. The prayoga is not to be done at home, and one is not to get involved in any Vamachara vidhi in it: only Naivedya is offered to him. It is a completely Dakshinachara prayoga, he says; only naivedya is being offered and japa done, and no base or tamasik prayoga of any kind is taking place.
Shringar puja and nimbu bali to Bhairav after the Mahabhairav prayoga succeeds
The speaker says this mantra is richly endowed with agni tattva, an Ugra mantra in which four Bhairavs operate, so by Bhairava ji's grace the work is certainly accomplished in full. When the work is accomplished, give him shringar puja and Bali: in bali only coconut bali and Nimbu Bali, at least 18 lemons or a Mala of 108 lemons, give him full seva-puja and keep him pleased. By Bhairav ji's grace, he says, many works get done.
Is it right to do japa and path in a ruined and unworshipped temple?
In a ruined and unworshipped temple the effect of ugra kinds of shakti is greatest, the speaker says, and whatever the reason for which that temple has remained ruined and unworshipped, a curse attaches to it and those people remain cursed; therefore the shakti of that place is very greatly ugra. If you are going to that temple to do seva-puja or any anushthan, then first of all certainly perform a shanti pujan and the like for the sake of the shaktis of that place. If you are a Brahmin, or a sadhak as well, you should perform a Gayatri anushthan and the like there and make everyone tripta and content, and only then perform any anushthan there.
Who is Bhadrakshi, and of which loka is she?
As for loka, Shiva loka alone will come, the speaker says, and Bhadrakshi is among the anga vidyas of Maa Bhadrakali in a yogini swaroop, and among the paricharikas too the name Bhadrakshi comes. But if you are the first person asking about this swaroop, and if she is your kuldevi, then the pujan will always chiefly be in the swaroop of Bhagavati Bhadrakali. Her pujan cannot be done independently, because she is an ugra and tamas-predominant devi; her pujan is done in the tamas manner. Plainly, the asura kula of former times used to worship the devi Bhadrakshi in the ugra manner, performing bali pujan and the like.
Kshetrapal nikari against a maran prayog, and where to give it
The speaker says the second main task, when the afflicted person is in serious trouble, is to find out at once who one's Kshetrapal is — the oldest temple in the place one lives — and give puja there; if one cannot find out, do the Kshetrapala Nikari, the Bali vidhan of Kshetrapal, near any Shiva temple, behind or beside it, or at the edge of a Chauraha. Kshetrapal, he says, is the foremost shakti and the first deity who stops whatever forces have been projected by abhichar vidyas.
Why do people abuse those who insist on the rules?
Because a rule is an obstacle to convenience. The speaker says that wherever discipline, rule or Maryada is spoken of, the speaker is buried in abuse — and that this happens not only to him. He has seen good practitioners giving sound suggestions in Facebook groups covered in the same abuse.
What is the aim behind calling mala japa and Havan mere show?
To cut the household off from its own energies. His claim: once you break under that influence, the powers of your house, the energies of your house, your Kula deities and your Kshetra Rakshak stop receiving these energies — and then your protective armour breaks.
On which day is the Havan done, and must non-vegetarian food be given up after Datta Deeksha?
The Havan may be done on the forty-second day after the japa of the forty-first, but do it on the forty-first if possible. On food, the speaker refuses non-vegetarian food whether or not you take the Deeksha — and asks that Bali and eating not be mixed together as one subject.
Why is liquor offered to Kaal Bhairav?
The speaker declines to answer here. Giving a reasoned answer and satisfying the questioner, he says, are two different things — the answer exists and others have already explained it, but the subject is not easy for everyone to digest. He will set it out separately, with proof.
What should someone do who cannot give up non-vegetarian food at once?
Try to give it up; keep it limited and let it go slowly. The rule is not that after the Dev Deeksha Vidhan you cannot eat it — but what you eat should be offered as Naivedya to your own Shraddha. If you do eat at home, keep the place of worship pure and at a distance, and do not go there without bathing.
How should the bali of a kushmandi be performed?
In many places it is said that even where the bali of a kushmandi is being offered, one should not watch at the moment of the cutting. Put a red cloth over the kushmandi that has been placed, then cut it — a sharp strike of the khadga so that it goes into two parts — and at the moment of the cutting your eyes should be closed.
Should mudra and bali ever be shown on camera?
Never, the speaker says. These things are never for showing. Yet the bali of a mahish is shown live with the announcement that Aghor Kali is being worshipped, that Shamshan Kali is receiving bali. He fears that people proving themselves tantrics will next display the mudra of the Panchamakara and their Bhairavi live as well.
How many cloves are offered to the 64 Yoginis, and with what?
For any daivik badha in your life, after the pujan of Shiva ji do the pujan and remembrance of the 64 Yoginis. Then, if you are financially able, through the whole of Savan offer two cloves each to the 64 Yoginis — which makes 128 cloves — with camphor as much as you can, laid under them in a khappar; there is no need to count the camphor.
Where in a Shiva temple should the Yogini offering be placed?
Do not place it right next to Shiva ji's arghi, where people will shout that you will burn his hands — keep it away, to the side. The whole radius of a hundred dhanush around where the shivling is established is called the Shiv Kshetra, and anywhere at the edge within that whole area you may make this offering in the names of the 64 Yoginis.
In which direction is the place of the Yoginis?
If you look at the mandal to see which side it should be on, it will be to the south. If we face towards the east, then the place of the Yoginis is towards the south. So in the southern direction, if there is a place there in the name of Bhagavati's Yoginis, kindle the 128 cloves and camphor there — after doing the path of the Yoginis.
When the problem is very great and no way out appears, a bali of eight jayfals is made in the names of the Ashtamatrikas
If your problem is very great and no way out is appearing, then make a budget: the eight Mahashaktis, the Mahadurgas, the Ashtamatrikas. Read the Durga Kavach in the Durga Saptashati and you will learn their names. In their names a bali of jayfal is to be made, in the same vessel — a large earthen vessel with the 128 cloves, camphor and eight jayfals.
Is it true that offering a bali of jayfal causes harm?
The speaker anticipates the objection that people have heard that harm comes from offering a bali of jayfal, that one should not do things of one's own invention, that jayfal bali should not be given. If you go on like that, he answers, it will become difficult to walk at all. Next they will say a ghee lamp must not be lit, only an oil lamp; that Shiva puja must not be done at home; that keeping a shivling paralyses a man's legs. There is no need to become so superstitious.
What happens to households that abandon their traditional bali?
People are gradually stopping the cutting of goats, chhag bali and mahish bali, he says. Others raise their voice at home that the devi-devatas are being transgressed against; after twelve or fifteen years of things going well they begin to be ruined, and then they lay the blame that no benefit is coming from anushthans.
How long do the kula shaktis wait after the bali is stopped?
After everything has been obtained, someone gives you the idea that throats must not be cut, that living beings must not be killed, that this dosha will attach — while a man has been giving it for fifty years, for two or three generations. After it is given up, those shaktis will wait for twelve or fifteen years; their forgiveness will last at least twelve years, and since you are worshipped in two or three generations there will be some punya accumulated.
Is the bali of one's own blood permitted instead?
Some will say, then give the bali of your own blood. If you have the capacity and if you know the method, then persuade them and go on giving the bali of your own blood, draw it out from your own heart and give it. Do the bali of blood — there is no prohibition at all, he says.
What happens once the kula shaktis' protective covering lifts after bali is abandoned?
Afterwards, when they begin to take the bali of your blood themselves because you are not giving it, then there is a full assault of illnesses in your house, and preta and pishach begin to play upon the body once the protective covering has wholly lifted, and the ruin begins. Then go on doing sadhana; go on abusing the ojhas, sokhas, pandits and tantriks that they have no siddhi.
Does offering a bali of lemon bring harm to your lineage?
People now go to the shamshan, sit upon a pyre doing japa, make a video, and say from there that if you offer a bali of lemon then harm will come to your lineage. Experiential videos are made that a sadhak gave it at night and by morning there was a loss of life in his house — from a bali of lemon. Meanwhile the world buys chickens and goats, cuts them at home, and nothing at all is said to attach to that.
The aim of the campaign is to defame the very word bali, after which the matter is finished
That is, he says, by any means whatever, defame the very word bali. Defame the word bali and the matter is finished. And the big YouTubers who promote this subject wholly, giving proof of shastra, are doing what he said at the start of the video — shoving the doctrine of philosophy into the operative doctrine and cooking a khichdi of it, and convincing you not to do it.
What is the bali at the threshold when a bride enters the house?
Know that the vidhan is this: when a marriage has taken place and the bride steps down at the house, a bali is offered first and she crosses over that bali, over that blood, at the chaukhat. He says he can give proof from tantra granthas of exactly which shaktis dwell at the chaukhat — that so many shaktis are present near the threshold at the time of dwar pujan, always and daily.
What is the summary of the bali to be offered in the 64 Yogini pujan?
The cloves and camphor you burn there are themselves a bali, and that is to be given. The bali of jayfal in the names of the Ashta Durga and Ashtamatrikas is to be given if the trouble is greater. And if you need still more effect, you may also offer a bali of lemon in Savan — but he says only the jayfal bali is more than sufficient. Over the 29 or 30 days that Savan will run this time, this prayoga will bring you success beyond expectation.
Can the 64 Yogini clove and camphor offering be made at any Devi temple?
Asked whether the offering of cloves and camphor for the 64 Yoginis can be made at any Devi temple, the speaker answers: absolutely, it can be done.
Can the bali for the Yoginis be offered at home?
Asked whether the bali in the name of the Yoginis can be done at home, the speaker says there is no difficulty in doing it, but it will be better if you do it in a Shiva temple. Doing it in the Shiva temple is more correct.
Is a bali given on the trishul, and is it ever immersed?
If you give a bali of a lemon and the like upon the trishul, that is exceedingly excellent, the speaker says; keeping a lemon fixed on it is exceedingly excellent. And there is no question of removing it because sutak has occurred. Visarjan of the trishul is never to be done, never at all — it has become permanent. The more dhoop dhuna you give it, the more camphor aarti, the more you do its tilak and shringar, the better; and the older it grows, the more its capability will increase.
How is a sadhana sthal cleansed after it has been spoiled?
However badly anyone may spoil your sadhana sthal, the speaker says: as soon as you understand it, first clean the whole house thoroughly. Sprinkle gomutra and gangajal, and burn outside the house the sweepings and rubbish that come out when you clean and sweep. Do the kshetrapal nivari, give a bali and so on; take a coconut in the house, one with water, burn camphor upon it, carry it through the whole house in the name of Bhairav ji, and give its bali outside the house. If you do all this, the house will at once become energetic again through the dhoop dhuna. And if there is greater trouble, make a dhuni upon the wood of apamarg — whatever the thing is, it will be removed then and there, however much he may have seated.
Why do the yoginis of a deity remain partly unsatisfied?
The chief form of Bhagavati always remains satisfied, the speaker says, but her yoginis, the mahayoginis, remain somewhere by one ansh unsatisfied — the reason being that they remain awake. If they too were to become satisfied they would go into a calm, gentle state, and then who would do the protection? Keep this in mind. It is for this reason that it is said that the bali is taken by the yoginis, when we do this puja — it is not said just like that; there is a rahasya behind it, and when you do sadhana you will understand it gradually, when the darshan of the forms begins.
How should a pujan be started on the Purnima with the chaukhat?
No offence will attach, Nitesh ji, the speaker says: comfortably begin their pujan from the Purnima. Give them the balihari — give a bali of a coconut, and do the pujan of the chaukhat and so on. Let the chaukhat pujan certainly happen, and having done the pujan of Bhairav ji and so on, certainly give a bali of a lemon, a bali of a coconut and the like.
What is to be done when a vigraha is moved to a new house?
Whenever a vigraha is to be re-established at a new place — as when we live in a rented house and are going from one place to another — then when we leave the old place, a bali must certainly be done there too, even if it is only one coconut or one lemon, the speaker says. And a request must certainly be made there: that Prabhu, we are now going to a new place, may you all come along and be established there again; and for the sake of the sthan devi devatas and griha devi devatas of this place, we are giving this pujan separately according to our shakti, our capacity, our buddhi. In it burn camphor, offer naivedya and the like, and pray to them too that they always keep their kripa upon us, and give such a blessing that we may have our own land, our own house, in which we may do the puja of all of you. Making such a request, one should come away with gladness. And at the new place too you will give pujan, will give a bali, and for the new griha devatas, the new sthan devatas of that place, give a separate brief, simple, small pujan and bali. Great welfare comes from this, he says: the things are small, but their effect you will get for your whole life.
What happens to the pigeons and chhag released at Kamakhya besides bali?
Kuldeep Deshwal ji asks about the pigeons released at Kamakhya ji besides bali; people release chhag too, the speaker says. They stay right there. Whether they also fly away he does not know — he has never paid attention — but there are a great many pigeons there. They stay alive, and they also die. Whoever is to take them takes their bali whenever they wish.
How is Varahi Ma worshipped at home?
Asked whether Varahi Ma's puja is done at home too, in the south direction, and what the simple puja is, he answers that in a simple puja one should particularly do Mai's stuti and her stotra, satnam and the like. Bali is exceedingly dear to Ma, he says, but the vidhan of bali should be according to the parampara of the kuldevi.
What is being done at the Vrindavan Shakti Peeths?
Anushthans at two Shakti Peeths in the Vrindavan-Mathura region, put on the channel. The "enemy" here, the speaker specifies, is not any person: it is every mental opposition that calls the Braj region a Vaishnava kshetra and tries to separate it from the Shakti kshetra, saying Shakti sadhana does not happen there at all.
Those who had a Kula's Bali, Bhog and Naivedya stopped bear nothing when havoc then breaks over that family
That people are slowly giving up Bhagavati's service altogether — a state has come about in which the Bali, Bhog and Naivedya of one's own Kula's powers have been stopped. And when havoc then breaks out in a house and a family is wrecked, what difference does that family's ruin make to those who had the Bali stopped?
What does it mean if red Abrus seeds are being thrown outside a home or shop, and how is it neutralized?
Red Abrus seeds (Gunja) repeatedly thrown outside a house or business are an Uchchatan or Bandhan ritual to drive away customers — neutralized by sprinkling cow urine and performing Kshetrapal Bali, or by sprinkling consecrated Shiva-temple abhishekam water, and by hanging the Shiva or Goddess's daily Nirmalya above the entrance.
What are the rules for offering nutmeg and coconut in a Havan, and when is Purnahuti required?
A nutmeg offered to Hanuman in Havan should be small — one or two pieces; coconut sacrifice can be performed in any Havan, but daily household Havans don't require a full Purnahuti or coconut every day — a betel nut suffices.
What if one is afraid to offer the lemon bali?
The speaker refers listeners to the previous day's afternoon live, which he says was made for exactly this fear that cutting a lemon might mean one's own throat is cut. If after hearing it the blood still does not boil and you feel a lemon bali should still not be offered, then leave it — do not do this work.
Why does the shamshan sadhak's work prevail over a householder's?
Because, the speaker says, he sits in the shamshaan doing japa and tapa for years on end, performs many kinds of vamachari procedures, gives bali, achieves siddhi in the mouth of a corpse or of a goat, and only then runs the prayoga after awakening it. That is why your devi-devatas step back — his tapobala is with him, whereas you do it for two or four days and then say the devatas have no shakti.
What can a joint family do if someone does attack it?
The speaker says that if there are ten members, the whole family lives together and there has been no partition, then even if someone has raised an eye, let the ten sit together and make a joint sankalpa — having already done a purashcharan — and offer a bali to Bhagavati; the other side, he says, will be finished. There is great capability in remaining joint.
What can a non-sattvik eater do if he cannot do the Lakshmi mala mantra?
Asked by a listener who says his diet is not sattvik and who wishes to do the Dhanada Kavach Stotra in the virachara path instead of the Lakshmi mala mantra purashcharan, the speaker answers that one does not eat meat first thing on waking — one can rise, bathe and perform puja, so do that. He then criticises those who eat meat yet say bali is not offered to their deity: when it is brought home, the deity receives a portion regardless, and dosha attaches.
Can a negative shakti take the offerings of the chaukhat puja?
No negative shakti has the capability to take the puja of the chaukhat, the speaker says. If a tantrik defiles the chaukhat by sitting there and doing something untoward, that happens in the rarest of cases, and only where you have no knowledge. The remedy is at the Narasimha bela, the godhuli of sandhya: do the full shringar puja of the chaukhat with a bali and a nikari, and however great the process performed was, it will be destroyed at once.
What should be done if someone asks for food at the chaukhat in a dream?
If you see especially that someone at the chaukhat is asking you for grain, for akshat, for water, the speaker says the first thing to do is a panchbali for the pitrs, done separately and specially on the Amavasya tithi. And if possible, call a vedapathi brahmin who does not consume khaini, tobacco, gutka, beedi or liquor — or one of the kshatriya varna, or of the vaishya varna; he must be a dvij.
When a prayoga has to be done for someone, bali must be used
Whenever a prayoga has to be done for someone, he says, use bali without fail — especially of the kavach or of the yantra. He then turns to a listener's question before setting out the example.
Nimbu, laung-kapoor or jaiphal bali during the prayoga, closed with a coconut bali eaten as prasad
After the abhishek with the sankalpa, and the separate archan and pujan, bali will certainly be offered. Here you give a bali of nimbu, or separately a bali of laung and kapoor; if it is Bhagavati's, a bali of jaiphal. Having given all the bali, when release from that suffering is obtained, after that the coconut bali is the complete pujan. Suppose you had to do five extra days of anushthan and their suffering ended gradually in five days: when everything is done on the fifth day, then after the sixth day's pujan you no longer have to do anything extra, but on that day give one coconut bali without fail. After that bali is offered, everyone will eat it as prasad in the house.
Kameshwar Shiva guards the mandap of the garbhagriha, and the mahish heads from bali kept there must never be met with revulsion
On entering the garbhagriha there is the utsav vigraha of Kameshwar Shiva and Bhagavati Kameshwari; that is the exit path, from which one exits after darshan. Of the chief garbhagriha, when you enter within, the mandap that stands there has as its guardian Kameshwar Shiva himself. You will find the heads of the buffaloes offered in bali kept there — and never, even by mistake, feel revulsion at any of them.
The Yogini Tantra should be downloaded and studied in full, as Kamakhya and its two bali pithas are its own subject
It is the subject of the Yogini Tantra itself, the speaker says: download the Yogini Tantra, read it fully, study it, do svadhyaya of it, and your mental strength will increase and the mahatmya too will increase. Then he points to the bali pitha — there are two bali pithas. This one is particularly the mahish bali pitha, and one bali pitha is also inside, in the courtyard of the temple.
What is the warning about doing sadhana at the bali pitha?
Wherever a bali pitha is present, the speaker says, it is the most ugra place, and japa and the like should be done right there. But he tells sadhaks in particular not to experiment on his saying so — do it at your own risk. This is a very ugra pitha; if something goes wrong, if a mistake is made, and you have no guru, then difficulty has arisen. Doing japa near the bali pitha makes the mantra awaken exceedingly quickly.
Every Mahavidya at Kamakhya has her own bali pitha, and the Mahanil Tantra says ten japa with the hand in the garbhagriha water purifies the mantra and 108 lead towards siddhi
This is Bhagavati Dhumavati's bali pitha; here each of the ten Mahavidyas has her own bali pitha, and bali is offered at every place. Bhagavati is seated within, in the garbhagriha. Keep in mind, the speaker says, that of the water source in the garbhagriha there is a description in the Kalika Purana, in the Yogini Tantra and in the Mahanil Tantra as well. In the Mahanil Tantra it is even said that if we dip our hand in this water and do japa of the mantra 10 times, the mantra becomes pure and awakened; and when one does japa 108 times, then by Bhagavati's kripa one advances towards mantra siddhi.
Two pujas of Kamakhya deliver a hundred generations and three deliver a thousand ancestors, with ganadhipatya in devi lok
The human beings who perform the puja of Bhagavati Kamakhya Devi just twice have their seven lineages delivered and go to devi lok — a hundred generations each are delivered. Those who perform the puja of Kamakhya Devi three times become free of sin and deliver a thousand of their ancestors; thousands upon thousands of generations are delivered. And such a one attains this world, happiness, aishwarya and long life, and after the end of the body goes to devi lok and is given ganadhipatya, from which there is never any fall and no exhaustion of punya. The bali pitha here at Bhuvaneshwari is a mahish bali pitha, not an ordinary pitha.
Why an utara by a genuine sadhak gets reversed within a paksh or two
The speaker says that in the tantric route, nobody will stand by you for long: once the enemy sees that his work was stopped by a certain puja, bhog and bhent, he simply gives double — if he offered one cock's liver, now two must be given, which is how tantra works. A genuine tantrik will honestly tell you what it will cost, and since you cannot see any of this you suspect him of fleecing you and leave. Even if a right person does the utara cheaply and things come into line, it lasts a paksh or two; the enemy learns of it and reverses it, the old state returns, your doubt about the sadhak resurfaces and your trust breaks — all because you cannot understand the tantra phenomenon running underneath, so nothing is ever completed and you keep wandering.
What is the Sandhi Puja and when does it fall?
The most principal time of all for a Devi devotee — the moment at which Bhagavati Chamunda manifests. This time it is on Tuesday the 30th of September, from 5:42 in the evening to 6:30. In it we are to do the Deepdaan of 108 for Bhagavati, the bali, her special Stuti, and the japa. This span is never to be let go.
What if a mistake occurs in the Sharad Navratri bali?
Keep in mind that in the bali worship and Deepdaan you perform in Sharad Navratri, if some error occurs, Bhagavati never gives you punishment for it — because at that time, truly speaking, it is the Bhava she sees. He is not speaking of those who commit an offence knowingly.
How are the sixty-four Yogini names to be recited?
Keep the Namavali with you, download it, and daily at the night hour repeat the names of the sixty-four Yoginis at least nine times over — from one to sixty-four once, then again from one to sixty-four, nine times in that way — and then give a bali of nine cloves and camphor.
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.
Why does the triangle drawn for a bali differ?
Because the triangle in a bali is divided roughly three ways: one subject for the region north of the Vindhyachal mountain, another for the region south of it, and another for the Kamakhya kshetra — with Kashi, the middle region among these three, having its own. It differs again in Ashwakranta, Rathakranta and Vishnukranta.
Are nikrishta shaktis and tamasik shaktis the same thing?
Asked whether nikrishta shaktis and tamasik shaktis are one and the same, he answers: yes, those same shudra shaktis — that is, such a shakti as takes tamasik bali bhog and the like. It is about them that we are speaking.
Why is bali necessary for one who receives sawari?
The third important matter, he says, is bali. Bali is very necessary for a person to whom sawari comes, because from bali the destruction of anishtata takes place. Sometimes it happens that, however much capacity a person who does dekhna-sunna may have, some kshudra shakti comes into your darbar which becomes the cause of suffering upon the people of your family. So bali, he says, is the single greatest medium.
Does bali mean a goat?
By bali, he says, we are not speaking of a sheep or a goat. According to whatever your own sattvik paddhati may be, there are a great many balis. So at the very least it should certainly be done once in a month.
What is used to free a shakti from a vachan?
If they will tell which vachan is here, what it is and how it is, he says, then there is a counter for it, and afterwards an utara is done. The use of the khappar and the rest is made; the use of bali is made; the use of other kinds of Shabar mantras is also made; the inverted khappar is applied. Through all of these, she is freed from the vachan, and after that they will go away.
How many times a day should the Durga Saptashloki be japa'd?
Asked how many times a day it is best to japa the Durga Saptashloki, he answers: seven times — the Saptashloki, seven times. Asked whether clove may be given in camphor after the recitation of the Saptashati's stotras, he answers: absolutely, it may be given.
He holds the capacity to eat any mleccha tantra prayoga made against the house
When a prayoga of mleccha tantra of any kind is made, he says, this one will hold the capacity to eat that mleccha tantra. And for this you do not have to do any separate puja-paath, bhog, prasadi or offering — none of that bhagat-style business of give this, give that, of one bali becoming two, of two chickens cut and three crows cut. None of that has to be done here.
He is nourished through the daily panchbali — grain for the ants, sugar scattered, the dogs fed
Through the panchbali you perform daily, he says: when you put out grain for the ants, when you put out food, whatever sugar powder you scatter, whatever you feed to the dogs. By these very means he obtains nourishment of the body in that yoni, and having been nourished he stands ready there for the protection of your family.
The demand for a written source comes from people who do not follow what is written anyway
Asked where it is written, he answers that they do not accept what is written in any case. It is written, he says, that one should rise before sunrise and complete sandhya while the stars are still visible — do you do it? It is written that if you earn ten thousand, three thousand of it should be put into service for your pitrs, for Gau Mata and for panchbali — do you do it?
Begin with Datta's dev diksha vidhan, the chaukhat, the water place and daily panchbali, then jeev and plant seva
The beginning is made from the house, he says. So first of all your dev diksha vidhan of Bhagavan Datta; the chaukhat of your house; the place for drinking water; panchbali — let all this be daily. After that comes jeev seva, and after that the seva of trees and plants: begin the seva of some one tree or plant.
The dehliz and chaukhat of the house are the finest place for it
The finest place for performing the prayoga, he says, is the dehliz, the chaukhat of the house. At that same place, whether you perform an Utara or give a bali of any kind — of lemon, of coconut, whatever is given by way of an utara — it is done there.
How can a person protect himself when animal bali is being offered against him?
If it has come into your knowledge that the person in front is going to offer animal bali in order to kill, and we have come to know that he is doing so, then this subject becomes a very different one, the speaker says. Then it is necessary to see this: brother, who is the devi, what is the subject, who can come before her; whether it is running by the force of mantra or running directly — which subject is it?
Why are we drawn to the bhakti of God?
Asked what karmas of ours make us attracted to the bhakti of God, the speaker says that attraction to bhakti happens first of all when suffering comes into life. When suffering comes into life we begin to see tantra mantra, we go towards katha and puran, we try to learn havan and offer bali and to know all these vidhi vidhans. That is what happens first. When God wishes to call us near him he begins to give suffering, and then we go towards him. The second thing is karma: when karmas become good, then too.
What should be done when negative shaktis are seen directly in the house?
If a negative shakti is being seen directly in the house, the speaker says, it means her energy is becoming quite strong, that the person through whom the projection was made is using a great deal of bali and the like, and that the level of positive shaktis in your home has fallen very low. You should first, if possible, have a samputit paath of the Sundarkand done at your home; and if possible have it done from Tuesday to Saturday, at least five weeks continuously, with havan each day.
Can Kali be worshipped in image form without a guru?
Yes, no sin attaches. Perform the image worship with the proper procedure, staying ordinary — do not go into specialised Bali and the like — and let the image be a subtle, peaceful one. Do not worship a fierce form.
Supporting pujans and offerings a Saptashati parayan needs
The speaker says the fifth mistake was that there was no Ganesha anushthan of any kind, no Bhairav anushthan, no Batuk pujan, no Yogini pujan, no special Naivedya, bhog or offering, and no Bali of any kind — only the plain path was going on. Had the man even followed the archan paddhati's own havan-based vidhan once a week, or once a fortnight, some further vidhans would have been covered and a little peace would have held. He never did.
Bali required with a daily Sanskrit shadanga Saptashati path
The speaker says Bhavani herself states in the Saptashati that whoever, knowingly or unknowingly, offers her Bali in the annual pujan has all wishes fulfilled — Chandi is bali-priya, so where there is a path, bali will be offered; the man, never having read it in Hindi, did not know this and never offered any. His rule, stated not to frighten but because this is a tantric text: reciting the Saptashati daily in Sanskrit with its six angas (Shadanga), give at least one bali every day — a nimbu, or laung and kapoor; he will not ask for kushmand — and once a week or once a fortnight on Ashtami or Chaturdashi a good bali of nine, eighteen or twenty-seven nimbu. This keeps her yoginis satisfied, removes misfortunes, ill conjunctions and malefic grahas' wrath, brings her grace, and wins forgiveness for mistakes.
Wrong response to an untimely death: no Narayan Nagbali, then a pashu bali at home on hearsay
The speaker says that after the 108 paths, when trouble began and the first death — his younger brother's — occurred, the man did nothing for that Akala Mrityu: no Narayan Nagbali, no pinda rites, only the ordinary 13-day Shradh. Before the first annual rite was even complete, on the word of someone at home who said "you never offered bali", he offered a pashu bali at home. Within a year of that pashu bali, both his sons died untimely deaths, leaving only the younger daughter.
How is a nimbu bali given in the havan kund?
The lemon is cut standing, made into two pieces, and put into the havan kund. Garna, he explains, means that it is not to be squeezed. It is to be cut straight and put in.
Jayphal is offered as bali to Maa Jagadamba or Bhairav ji, and a book and PDF on Gayatri and the yajnopavit will be uploaded
Asked which authentic book to read for shastra-approved knowledge of Gayatri and the yajnopavit, he says they will upload a book, they will upload a PDF. Asked how a bali of jayphal is done — jayphal is offered to Maa Jagadamba or Bhairav ji — and for the vidhan to be published, he says it will have to be done and shown, otherwise it will not be understood from where and what is to be done. Asked whether in the Nath panth the singi sutra is just like the yajnopavit, he answers it is absolutely right: in the Nath panth the nadi itself is held to be the janeu, in which the form of Bhagavati, Brahma, Vishnu and Mahesh is all held to be. He notes a request for the simple puja vidhi of Maa Bhuvaneshwari, whose jayanti falls on the 7th of September — all right, he says, we shall see.
What should be done for the pitrs on Amavasya?
A listener describes a dream — seeing a kinnar cooking in a kachchi rasoi, then going into the kitchen to feed him and finding milk, sugar, butter, lassi and flour scattered about — and notes that today was Amavasya. The speaker answers: brother, do it for the pitrs. On the day of Amavasya, for the sake of the pitrs, every single person ought to perform Panchbali.
How does a negative energy misguide a sadhak through dreams?
You are doing japa of the mantra of some other shakti, but through the effect of that mantra a negative energy arrives and begins to disorient you. Through dreams it will tell you about different kinds of bhog — do this, do that — and you come under its talk. It seems to you that some divine shakti has come, and thinking this you begin to give it bhog and prasad. In such a condition a situation of ghaat is formed with you: the mantra will not actually work at all, because the deity of that mantra never came and the mantra was never made siddh, and instead harm begins to come to you.
What does he say about a guru prescribing havan with fish and liquor at home?
A questioner writes that her guru ji tells her to do havan and offer bhog with fish and liquor in the house, while she has no special knowledge on the subject of vamachara. As far as it seems to him, he says, from this thing she is saying — the method of doing havan with fish and liquor — he is probably already knowing who that guru ji is; he will probably be the one from Lucknow. Then he stops: leave it now, what is the use of censuring anyone.
What is a tamasik sadhana?
A tamasik sadhana means one in which we use maans, madira and so on, he answers. As with the sadhana of Bhairav ji, or in the sadhana of Bhagavati Bagla, where the ahuti is made with madya, that is with madira. There are very many shamshanik sadhanas in which havan is done with the liver, with maans, with all these things. That becomes a sadhana of tamasik nature. As for tamasik bhog, he says, if you go over to the Bengali side then there even Lakshmi ji is given a bhog of fish.
Can Mahakali be sent against someone by giving bhog and bali?
Nobody can send Mahakali, the speaker says; no one has that much capacity. It is a manner of speaking that Mahakali is walking, that the chauraha-wali is walking — she is not sitting so idle that she will go off having eaten one laddoo or some meat. That is a separate thing, and he has already clarified the subject in videos on which shakti it is that walks and what she actually is.
How is a bandish placed upon a place opened?
If a bandish has been made at some place, the speaker says, then at that place the ugra mantras of your own ishta and aradhya should be used — a shatakshari and the like. A havanatmak prayoga should be done, and bali and so forth should be given.
Bali must not be skipped in a Shatchandi
The speaker says that even those who have adhikar and guru adesh for a Shatchandi err by becoming squeamish and not offering bali. Bali does not mean an animal has to be offered: bali of one's own blood, as in chapter 13, is not for everyone and comes only through guru parampara with its own vidhan, but bali of fruit, vegetables, sugarcane, kushmanda and coconut anyone can offer. In a Shatchandi the quantity scales — 100, 108 or more coconuts, or kushmanda offered on nine peeths. Skip it altogether and trouble follows, beginning with suffering to one's children; so do the bali peeth and bali pujan and offer the bali without fail.
A bali is cut by a double bali
The speaker adds a caveat to the nimbu-bali kaat: the knowledgeable person, the gunia, whose prayog you have stopped with a bali may still be active, and may cut your bali by giving a paired (jodha) bali. A bali is cut by a double bali — one bali given, then two — and he calls this an ordinary matter.
Why a single nimbu bali can cut any prayog
The speaker explains that ordinarily we cut a lemon and drink its juice, but in the bali process an energy is released; that same energy, projected through a deity or a mantra, is what troubles someone in a prayog, and we cut that energy with another energy. Whoever has sidh-ed a bhoot-pret or pret-pishach power does not simply send it — he gives a bali, naivedya, dhoop, something. All of that can be cut with a single lemon, he says, but the capacity must exist in oneself: either bhakti of that level, or an awakened mantra.
Bali on the body when a trouble is abhicharik, not medical
The speaker says that when a bandhan or uchchatan has been done, or one understands that a trouble is not a medical issue but some abhicharik condition, the bali has to be given on the body itself. He includes the case of a sokha or ojha who has sidh-ed some mantra vidya and tries it on someone to see whether it works — many people get struck that way too. People fear that something may get cut and blood may come, but he says there is no particular harm, only that care must be taken that nothing gets cut or torn.
Two-lemon rule when using a mantra awakened with nimbu bali
The speaker says the rule to remember is that whenever a mantra sidh-ed with nimbu bali is later used for anyone's tantra work or anything else, two lemon balis are due: one cut over (or near) the head of the person for whom the prayog is done, and a separate seva bali to the mantra's deity when the work succeeds or is completed — the bali for the work is one thing, the bali after completion another. With Mahabhairav, for example, if even 1% success comes, a bali in Mahabhairav's name is to be given at once, on completion.
Caution: lemon in karmas other than shanti karma
The speaker distinguishes two things: the bali uses discussed in shanti karma, which secure one's protection, and the use of the lemon in karmas other than shanti karma — those who do the latter must think very carefully, because if any dosha arises there it becomes a very difficult matter. Bali is bali, he says: by giving a symbolic bali one can become protected, and strongly so, against big things.
When a problem keeps returning: bali to the ishta and repetition morning, noon and evening
The speaker says that when a problem keeps forming and does not get cut, recurring again and again, two things are to be done: first, give bali to the devi or devata of the ishta mantra you have sidh-ed; and second, repeat the same nimbu process over and over — morning, noon and evening. Then such problems begin to be solved.
Can a nimbu or jaiphal bali be given every day?
No — the speaker says that if a nimbu bali is ever given daily it becomes niyam-bound, as at shrines where bali is offered every day and so must be offered without fail. Once you begin daily bali, whether of jaiphal or of lemon, it becomes a problem, because a continued bali must keep being given and must not lapse; if you go somewhere and it is missed with no one to give it, a harmful effect forms. In his view a daily bali of laung and kapoor is fine — that is a separate agni bali, used in aarti, fragrance and dhoop — but lemon and jaiphal cannot always be given continuously, so keep them to a fixed weekly day or tithi.
Is there a dosha in doing havan after sunset, and is dikpala bali always required?
Asked whether any dosha arises from doing Havan after sunset, and whether balidan on behalf of the ten dikpalas is compulsory in every havan, the speaker says that the matter of dosha and so on is in the Vedic havan. If you are doing an ordinary tantrokta havan and the like, there is no dosha in it and you may do it. And if you are performing the complete vidhan of havan with Bali on behalf of the ten Digpalas, then it is necessary; if you are doing an ordinary havan, it is not necessary every time.
What lemon bali accompanies the Tantrokta Devi Suktam path?
Only one path is to be done, the speaker says, but a very strong path will give effect. And when you do this path — as in the Kalika yogini sadhana a bali of nine lemons, of five lemons, had been offered, with laung and kapoor burnt on top of the lemon — in this sadhana you will have to offer a bali of nine lemons daily, cutting the nine lemons into two pieces each and burning laung and kapoor placed on them. A very strong blow will fall on whoever is trying to entrap you.
Which balis are added to a Saptashati recitation, and on which day?
On Saturday, give bali in three places: for Bhagavati, that is your Kuldevi if you have a particular one; for the sixty-four Yoginis; and for Bhairav ji. For instance a Jaiphal for Bhagavati, a lemon for the sixty-four Yoginis, and clove and camphor for Batuk Bhairav.
May a lemon bali close a set of fifty-one recitations, and may a clay havan vessel be reused?
Yes to the lemon bali at the end of fifty-one recitations; no difficulty. A clay vessel may be used for a Havan a second time as well, with no problem — but keep in mind that the vessel will crack.
Can one clay lamp be kept permanently for camphor Aarti and bali?
If it is a clay lamp, it will have to be changed every day. Take a brass one and you can use it for these purposes.
How is a Jaiphal bali actually given?
Either kindled upon camphor — the best way for Paushtik Karma, washed lightly first — or cut in two on a small Peeth: a firm, flat, square stone, washed, with a small mandala drawn on it, an inverted triangle for the Devi, an upright one in the Kashi kshetra.
Should the procedure change if the morning worship is repeatedly missed after a bali?
No, there is no need to change the procedure in this. Do Bhairav ji's alongside as well.
Where is a bali given in front of the house?
Bali can be given at the Chaukhat.
Does a Brahm in the house obstruct Bhagavati's service?
No obstruction of any kind will arise in Bhagavati's service and worship from these three Brahms being worshipped, nor will your worldly or otherworldly prospects be spoiled by their presence. What will certainly happen, the speaker says, is that they will act as your helpers.
Why would a sadhak want to give up such shaktis?
When someone is bound to such shaktis by vachan and has to renounce them — now the body is no longer supporting him. Whoever keeps shaktis of this kind made siddh has to give them bhog and always keep them engaged in something somewhere, because ugra shaktis will never sit quiet and saumya in your house. So while still alive he wishes to do their visarjan lovingly, with vidhi-vidhan and with self-respect.
What is to be done with the lemon after a nimbu bali?
Its visarjan is done in a river, he says, or under some dev vriksha, or by digging the ground at some such place in your own house, or by putting it in a pot and covering it over with earth in that manner.
Does one need to consider tithi at a Shakti Peeth?
In a Shakti Peeth there is no particular need to look at tithi and the like, the speaker says, especially in the more awakened of those kshetras. A place where a hundred bali are offered is taken to be jagrit; at Kamakhya a hundred bali would be offered daily in the parva kala, so it is the most divine and most fierce of peethas, and it is not called a Mahashaktipeeth for nothing — it is held to be the highest among Shakti Peeths, for many reasons.
Can a banana be offered as bali?
Absolutely it can be done, the speaker says. The bali of banana, of cucumber, of bottle gourd, of kushmanda is the very best; lemon, coconut — the bali of all of them can be offered.
Should two cloves be held for each chakra, or one?
There is no need for two cloves, the speaker says; keep only one. There is no need of a pair, because in this it is Bhagavati alone, and the samput here is of Bhagavati's pranavas. So taking one clove at a time, since there are thirty-three paaths, thirty-three cloves will be needed to complete one chakra. They may certainly be burnt at the end.
How awake is a temple where narbali once took place and goat bali still does?
It will be very jagrit, the speaker says. Such temples have great capacity; but people do not use that capacity well, do not employ it, forget it and abandon it. Then it comes to an end — the chetana of that kshetra which stays awake gradually passes into a state of sleep.
How is a coconut, kushmanda or lemon consecrated for bali?
If you go into the vidhan of consecration, the speaker says, then first do the pujan of the bali peeth, then astra pujan; in that the virachara mantras and the like must have been obtained, and if the guru has given the phatkar mantras into your ear that is excellent. Only then do the pujan of the yoginis, before the bali is given; then do the pujan of the bali, perform the pratishtha, and only then the chhedan, with its own rules at the time of chhedan. So much rule, he asks, how will you learn without diksha?
Does the Mother demand the bali of the wicked?
The Mother always demands the bali of the wicked, the speaker says. Those who create too much disturbance — she takes their bali as well. Her yoginis take them first; the Mother takes afterwards.
Can a daily Chandi paath be done without ghat sthapana?
Someone may do the Chandi paath every day in the Navratra without doing ghat sthapana, the speaker says. Panchopachar pujan, a sakshi lamp and a satvik bali — that is quite all right, and it can be done.
How should a coconut bali be broken?
A new coconut is not to be given with the khadga, the speaker says; it is to be dashed down and broken, as it is done, the way one breaks it by hand. According to one tantra text the bali is broken with one hand alone. This two-handed practice that has come into currency — he says he is stating what is shastrokta, what is absolutely written: the coconut is to be broken with one hand alone, with the right hand alone. With one hand.
What if a Mahishasura Mardini vigraha has been installed by mistake?
Absolutely do the Durga puja, the speaker tells Shivam Bhattacharya; there is no such difficulty that it cannot be done. But if even a little ugrata begins to increase in your house, then look at the further matter. If bali is offered in your house, then there will not be that much difficulty.
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.
What should a vegetarian family do whose kuldevi takes a goat bali?
See who can be the receivers of that bali, the speaker tells Vashishth Yadav, and give it to those people after the bali has been offered. Ordinarily the bali prasad of a kuldevi or kula devata should be taken only by the people of the kula parampara — but if you no longer eat it at all, then there is no question of compulsion. Perform the bali at such a place where such people are present and have the right, so that they can eat it. It is not quickly possible to find a middle way in this. And if the kuldevi has a laag attached to her, then it will attach to those who eat it as well, and then a puja will have to be offered there too before they are pacified.
Is there an alternative to actually killing the goat?
There is also the matter that after the bali is offered the animal is taken and given samadhi, and there is a fixed place for that. And there is the ear-cutting practice too, the speaker says: since they do not eat it at all, bring the bali, have the sankalp and the rest done, and only a little of the ear is cut, so that what falls, falls on the bali peeth; the whole vidhan is completed in that itself, offering it to Bhagavati, and the goat is taken and released in a forest. Whatever is to become of it, let it. It has then become Bhagavati's, become your kuldevi's. This is one option — but it should be done only after seeing what kind of ugrata the kuldevi has, and whether she will agree to it after being entreated.
Do Brahmins offer bali to their kuldevi and kula devata?
In today's time everything is being offered, the speaker says. The reason: where have people kept their own kuldevi and kula devata protected? They worshipped others and others; so now the devi and devata of the kula have come to the fore in their primacy, and therefore Brahmins too have to give bali.
Why does ugrata increase after starting the names of the 64 Yoginis?
The listener has offered clove bali, and lemon bali on Tuesday and Saturday — even one lemon, but he has offered it. If you do the name-japa and so on without bali, the speaker says, their capacity will certainly come and their energies will certainly come, but without bali they will not be balanced. The bali of lemon, of clove, of nutmeg, all of these can be done.
Does a vegetarian who pays for a bali incur the dosha of killing?
There is no such thing, the speaker says. But if you are offering bali to bhoot-pret, then not only dosha but everything will attach. It depends on where the bali is being offered, what its condition is, what the matter is.
What does the upadesh of the Ashtakshari carry with it?
Suppose someone receives the diksha of the Ashtakshari, the speaker says: the guru will not give the Ashtakshari diksha alone, but will give upadesh with it. He will say that the form of Bhagavati as the Ashtakshari, according to the Ashtakshari mantra, has this dhyana mantra — the mantra beginning Kalabhra Brahma and so on will be its dhyana mantra, and you are to meditate with this mantra. Then, since her Bhairav is Ruru Bhairav, the guru will separately give the Ruru Bhairav mantra, his tryakshari or panchakshari. After that, if the Ashtakshari is carried further — whether the yogini is to be present in it, whether the yogini pujan will be done, whether the bali in the dakshin and ishan corner is to be given after the japa — then if that is to be given, the guru will give three more mantras for it.
Who may use the Rahukaal, and what is done in it?
The third is the Rahukaal, and that is especially for those sadhaks whose kuldevi takes bali. Keep this in mind, the speaker says: the Rahukaal time is only for those whose kuldevi or kula devata take bali. And each day, after the japa, at that same time the bali of lemon, nutmeg and clove is to be given, with whichever mantra you are doing. Suppose the Rahukaal is from 9:00 to 10:30, an hour and a half: sit down comfortably at 9:00, and until 10:30 the Jayanti Mangala mantra will run continuously with full absorption. See the effect.
What should those do whose kula deities do not take bali?
Those whose kuldevi and devata are not ugra may do this japa in a temple rather than at home, and may also perform the bali vidhan in the temple. But those who simply do not know, and to whose kuldevi and devata no bali is offered, should leave the Rahukaal out; let them do it in the Abhijit, or in the night hours, which is best. And whenever you do it, if after the daily japa you give bali at these divine times, its effect stays good and no dosha of any kind attaches — because the yoginis come at that time with great fierceness.
Case: the sthan shakti's claim to the plot and demand for bali
The speaker reports the shakti saying through the woman that she had been worshipped at that place for a very long time; her sthan was under a small mango tree that never grew big, the old family did her puja there, and the new owners had cut the tree. "I want my puja. I take bali, I need bali." She would not leave whatever happened, and if not worshipped there would be ghaat on the family. That she would not be reasoned with and demanded bali, he says, showed it was some tamasik shakti. The previous owners, when contacted, flatly denied any ownership, rights or knowledge, and no solution was in sight.
Should one feel disgust at lemon, egg and liquor left at a local shrine?
A listener says people come and offer lemon, egg, liquor and the like at their Mai's place, that she cleans the temple, that a feeling of disgust arises in the mind and she removes them into the trees, and asks whether that is right or whether they should not be touched. The speaker answers that it depends which form of Bhagwati is there: if substances of that kind are used there too, then you should not feel disgust. It has been offered for the shakti's sake, so you should not keep such a thought in your mind.
What is prescribed for a government servant suspended on a false charge?
A listener says she was suspended by the Collector, that the department had the stain of a woman-related case put upon her, that when the stain was not proved she was blackmailed to withdraw the complaint and has not been reinstated for three years. The speaker first asks whether legal action cannot be taken. Then he says: for those of a government department caught in a problem of this kind, it makes no difference whether or not you have a guru — do path of one chakra of Bhagwati's thirty-two namavali by the chakra vidhi every day at night, offer a bali of a pomegranate, or of a nutmeg if a pomegranate bali is not possible, and pray to Bhagwati for justice.
How is the chakra vidhi of the thirty-two namavali performed?
After that, do path of the thirty-two namavali by the chakra vidhi — its PDF is available on the channel. Take the sankalp that Bhagwati may grant you justice, saying the matter is of such a kind and asking her to grant justice, that you are in her refuge. One chakra vidhi means you will have to do the path thirty-three times. Then offer it to Bhagwati: keeping camphor in a vessel and placing a nutmeg upon it, kindle it. There is no rule or prohibition of any kind about eating and drinking in this. It is most excellent if this is done after 8 or 9 at night.
What is the importance of ikshu bali?
Asked about the importance of ikshu bali in Ganesh puja and Kameshwari puja, the speaker calls it a very good question. Ikshu bali means the bali of sugarcane. In the satvik vidhi, the energy that is in a pashu bali, that is in a tamasik bali, is held to be many times exceeded by the energy in an act of this kind, in a good act of this kind. Even in a symbolic form, a bali of this kind carries greater importance.
Where is a kushmand bali offered, and where is it given?
A bali of kushmand is also done, the speaker says, and not only in Ganesh puja and Kameshwari pujan but in the pujan of Bhagavati Kali too, and in the pujan of Vishwakarma as well, the bali of sugarcane and the like has importance. The bali is given in the mandap itself; very often no separate bali vedi is constructed for the bali of sugarcane.
A savari came into a house claiming to be the household devi and took a goat bali — what is that?
It is a thing to be very alert about, he says. When such things run through the thoughts, in order to break a household, it is a very great conspiracy. Know this: tantra is a very great conspiracy. That is why it is said that in tantra people feed something to you — this is exactly what "feeding" is. What buddhi the tantric on the other side will apply, and how he will feed it, is very difficult to say.
Tarkulaha Devi of Gorakhpur is the positive form — her devotees could not be hanged
He gives Tarkulaha Devi of Gorakhpur — the Bhagavati there — as the positive form. Her devotees, he says, cut off so many Englishmen's heads and offered them there that they filled a well. And Bhagavati gave them such a siddhi that when the English hanged them they simply did not die: however many times they were strung up they remained living, and when they were taken down they were still alive, and did not attain death at all.
Must the lemon of a nimbu bali to Bhairav stay joined at the bottom?
It is cut into pieces, he says; there is no need for it to remain joined. Make two pieces, and then apply the bindi upon it — and by bindi people should not understand that bindi: taking roli, a tilak is to be applied on it in two places.
Can the Bhairav Hriday anushthan be done with only laung bali?
A listener says the black-til laddu havan is too expensive and asks whether the Bhairav Hriday anushthan can be done with laung bali alone. Complete it with laung, he says — if you can do that much, do it. But its energy too will build very greatly and the effect will fall very sharply. So if you wish to do an anushthan of this kind, do it in a temple; do not do it at home, because he does not know what the condition of your house is.
Should the triangle in Bhairav worship be upright or inverted?
Keep one simple thing in view, he says: if you go inside it, take the triangle only so far as that there should be a triangle, and accept that much. The reason is that the triangle at the time of giving bali is one thing, the triangle at the time of havan another; if you are doing yantra pujan the triangle in that is another; in the svarup of Bhairav the triangle is another; the triangle of the Kashi kshetra is another — a great many distinctions arise. So make the triangle; the triangle stands as the symbolic form of Bhagavati and of Bhairav. Make the triangle and do it; that much will suffice and no dosha will attach.
How is petha offered, and can laung bali be given to Hanuman?
If you have to offer petha, its vidhi will remain the ordinary one; but if you have it done at some temple it is better.
Can a pashu bali be given for a blessing alone, without any mannat?
There is no need of it in that way, he says. And if there is a wish, if there is some such reason, then only give it — that will be better. What is the need of giving bali for the obtaining of a blessing? He adds that after that karma there is a depletion of energy, a wearing away, and so the energy goes down.
Why is Kshetrapal pujan said to be compulsory?
This, he says, is the very reason Kshetrapal pujan has been called compulsory. It is said that if you do not give the pujan of Kshetrapal, then in your house — as people say — Kshetrapal will send a bhoot, will send a snake, will send a scorpion. This is not being said for nothing, because he is the Kshetrapal, and he is holding your house's negative shaktis there.
How a strong enemy overpowers a protected household with bali upon bali
The speaker describes the case where the enemy is truly very strong while we too have seva-puja, energies, capacity and deva-kripa. Such an enemy keeps raising the capacity of his negative energies: the deities he has siddha, the bhoot-pret-pishach or chaukis he has mastered, he strengthens with bali upon bali — a pair where one is due, a double pair where a pair is due — spending money without limit. Our puja-path has a limit; most people do a nine-day Durga path and havan once a year in Navratri plus daily seva. So when the force of his projection becomes strong enough, the target dies.
Is a Kshetrapal or Dikpal bali required on Guru Purnima?
No. There will be no obligation on that day to perform the Kshetrapal bali or the bali of the ten Dikpalas. If you do them it is excellent; if you do not, it is not a difficulty. Do not worry about it — because if the procedure grows too large, people will run from it.
Is a Baliyari Vidhan needed at the Sandhi Kaal of Gupt Navratri?
There is no need to perform the Baliyari Vidhan at the Sandhi Kaal of Gupt Navratri, since the fasting rules and so on are not being kept in it and there is no need for it either. Its particular importance belongs to Sharadiya Navratri and Chaitra Navratri.
Shakta worship and a former bali tradition at Atas in the Mathura region
The speaker says those who think shakta worship never happened in the Vrindavan or Mathura region should go and see places like Atas: it is an ancient site where tantra sadhana was once practised, though such divine places are being neglected today. The local people testify that at one time bali puja and everything else was done there; but because the region is what it is, people had the bali custom stopped, and today no bali is offered — even though, he says, in Bhagavati's form here bali certainly is offered, it is simply not being offered now because it was shut down.
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.
Three anushthans fall on the Mahabhairav Chaturdashi, one of them in the shamshaan and restricted to initiated shamshaan sadhaks
Mahabhairav pujan you have all been doing for a long time, he says, but the special tithi is the Chaturdashi. Whatever anushthan takes place through them is a separate matter — three anushthans will take place in it. One will be in the shamshaan, into which no one will have entry; only those initiated shamshaan sadhaks will perform it, and in it, he says, be entirely clear that bali vidhan and everything else takes place exactly as directed in the shastras.
What happens to those who try to stop such practices?
Perhaps, he says, it is because people are stopping these things that such destruction is coming. Shaktis exist for the sake of protection; there is a reason behind each. To stop them is to invite your own destruction. With cleverness of speech people stop everything, and nothing is left with the capacity to answer.
What is the rule about bali inside a householder's threshold?
He speaks entirely in accordance with the Vaishnava position where that is the position, he says. Where the Vaishnava vidhi holds, where the vidhi of a grihastha holds — bhaiya, no such matter should exist inside the chaukhat. If bali is not offered there then it should not be offered, nothing of the kind should happen. Where you are to keep brahmacharya, there you are to keep it, and he will speak accordingly. And where the vidhi of bali holds, there he will speak for bali alone, and will not say there that you should go and offer a lemon and a nutmeg and come back.
Can bali be offered by cutting a lemon?
Offer bali, he says — offer bali by cutting a lemon. People at home are afraid of the cutting of a lemon. If there is a professor of chemistry, he says, let him explain what potassium or whatever it is they apply to the knife; apply that, cut it, and frighten everyone — look, red blood is coming out, you people do not do puja, tantra has been done upon you. Use that kind of knife especially for the one who chatters most, so that blood comes out of the lemon. By saam, daam, dand and bhed, he says, take the sharanagati of Bhairav so that protection may happen.
What is the Kshetrapal Bhairav nikari?
The kriya of Kshetrapal Bhairav — the nikari of Kshetrapal that is performed — has a complete vidhi, the speaker says, and there is a live video in which he has performed it and shown it.
What materials and procedure does the Kshetrapal nikari use?
Take rice equal to two persons' portion — ordinary unboiled paddy rice — and mix into it 250 grams urad, 100 grams dahi and red sindoor. Place it on a pattal, the plate made of sal leaves; on it light a chaumukh lamp, apply tilak, and keep five kinds of sweets and dakshina. Then circulate it through the whole house in the name of Kshetrapal Bhairav, touching it over the heads of everyone in the house, and go out of the house with it, speaking the prayer.
Can the sattvik khappar be offered to Batuk Bhairav as well?
The sattvik khappar may be offered for Batuk Bhairav, the speaker answers, but Bhagavati's khappar will be present alongside it. And do not advance so far right now without being told and without knowing, he warns, because a dudhiya khappar is also required. If you begin giving khappar on your own, difficulty will start. Do only as much as he has stated in that sadhana. If you are doing the Kalika Yogini sadhana, then give the khappar to her; with Bhairav ji many things become different.
Does every person in the house need a separate Kshetrapal bali?
There is no need at all to give the bali of Kshetrapal Bhairav for each individual person in the house, the speaker says. Only one bali goes out from one household, and it will go out after being touched to the foreheads of all.
A missing chaturmukh lamp and bali pujan, and neglect of the doorway, the kitchen and the kula shakti, are the common mistakes.
He says he does not know what the questioner did or failed to do or what mistake he made, and is answering a common question about why this can happen. It is possible you are doing only Bhairav ji at the time of pujan and never doing the chaturmukh lamp vidhi that he prescribes, or never doing Bhairav ji's bali pujan vidhi. Further: if the entrance of your house is not right, there can be trouble; if dirty vessels are lying in the kitchen, there can be trouble. And most particularly, there is the question of who the shakti of your kula is — trouble can come from her too, though it does not happen in Batuk Bhairav's pujan. And since the listener says Brahma Kavach, there are bandhan matters in the Brahma Kavach, which he has never given anyone to do.
Can an anushthan be done with bali but without havan?
Absolutely, do it, the speaker answers.
Why is pashu bali given at Rajrappa?
There is a reason for giving bali, the speaker says.
Symbolic bali after the Kali kavach path because of its samhar bija
The speaker says that because the kavach uses the samhar bija many times — a bija that, true to its name, moves like a sword — a symbolic Bali becomes necessary after the path. The sattvik kind is Jeev Seva, which falls under Panchbali: roti to crows, food to cows and dogs, flour to ants, done without fail. Besides that, light a fire and burn at least two camphors, with two cloves on one in the name of Bhagavati Kali and two on the other in the name of Kaal Bhairava. If you are doing 100 paths a day, then before the camphor bring two raw green lemons, cut them upright and offer them as Nimbu Bali on two mandals drawn on a plate or the ground (the mandal is shown in the channel's video on offering bali); this keeps the kavach's energy balanced between your ishta and you so no sharp effect falls on you. Then burn the cloves on camphor before each mandal, do kshama prarthana repeatedly, and dedicate everything to Bhagavati.
Permission to drink, backed by an appeal to Bengal and Tarapith, is what draws people
The more freedom you give and the more unrestrained you make people, the speaker says, the better it goes. Say that you can do mantra japa after drinking liquor, there is no difficulty, it is offered to Bhairav ji anyway so it rises — then it is prasadi, take it and carry on. Look, they went to Tarapith and the bhog is offered to Bhagavati herself. Have you seen the Durga Puja of Bengal, of Mithilanchal? Everything is eaten; nothing happens without bali being offered. Eat everything, drink everything. Does Ma stop it? Ma forbids nothing at all — she is Ma.
What did the Panchmukhi form do at Ahiravan and Mahiravan's hands?
The speaker recounts that when Ahiravan and Mahiravan carried Rama ji and Lakshman ji away into Patal and were about to offer them as bali to Patal Kalika, it was this very Panchmukhi Hanuman ji who went and blunted their shakti and, having slain Ahiravan and Mahiravan there, returned.
They are meant only for those who cannot do the Saptashati or the full vidhi at home
Apart from this, whatever you do yourselves — you will do your own pujan and anushthan at home. His purpose, the speaker says, is only this: that if you are not able to do the Saptashati paath at home, or if it seems to you that you cannot do it with the full vidhi vidhan — as they do the whole mandal pujan, the avaran pujan, the fifty things, the tantrokta pujan, the bali — then whatever of it you can do at home you should do, and what you cannot do you should have done. The lowest they have kept for nine days is ₹1100, and there is one lower than that as well.
How should a devi worshipped tamasically be worshipped at home?
If a devi is worshipped somewhere in a tamasik manner — as the listener is asking about Shamleshwari Devi — then it is not so, the speaker says: if you belong to that place, to that region, or if she is worshipped in your kula, then you will indeed worship her at home, and you will do it in that very form. But the bali and the rest you will offer at her sthaan; and at home, if it is not offered, then you will not offer it.
It runs on the same vedi as the Chandi path, the havan and the daily bali
Whosever japa it is — for example if it is of the Nav Durga, then the whole Chandi path, the havan and the rest and the daily bali and so on are running — so it will all be installed there itself, upon the same vedi; there is no need to do it separately, and on an ordinary day that much cannot be done. Bhairav ji's is being done separately, so for those whose is being done, it is being done there.
Third round of the Bagla 108-names anushthan: done havanatmak with daily havan, Bhairav bali, bhog placement and beginning mudras
The speaker says that for the third round the farmer told him not to worry about money, since the cost was not much and he would budget for ten days at a time, and asked that this time the sadhana be done havanatmak, with Havan along with the path, and that the Bali vidhan also be given. So the speaker gave him the full vidhan of Bhairava bali and so on: how the bali is to be given, how the havan is to be done, and how and where the Bhog is to be placed. Because things were going better and the man's interest was growing, he says it was his duty to tell him more, so he also taught him a little of the beginning vidhan of Mudra and told him to go ahead. He does not give these vidhans in the talk.
Sadhana rules for a newly married woman: a one-year bar on tamasik and ugra sadhana, bali and khappar, and pauranik worship meanwhile
The speaker says a newly married woman must not, even by mistake, do any tamasik sadhana for one year; a woman in the Grihastha ashram, he adds, should not do tamasik sadhana at all. Even a sattvik sadhana of an Ugra shakti she should not do for at least a year: puja and seva yes, sadhana no. Since tantra sadhana requires Bali, even of a lemon or coconut, and shakti sadhana done fully requires offering Khappar, all of that is barred for the first year; being in grihasthi she should keep the rules of grihasthi. If she wants to begin within that year, he says she should do pauranik rather than Tantrokta sadhana of her chosen shakti: Japa of her mantras as far as she can, path of the shatanam, singing a Stotra, Stuti, pleasing her, and only afterwards move onto the tantrokta path.
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