Deva Hatya
Every question on the site tagged Deva Hatya, each answered from a timestamped source rather than a summary written from memory.
Notes from our sources
Precaution: never break the coconut of the Navratri Kalash
The speaker says the coconut placed on the Kalash must never be broken — he calls it a foolish mistake never to make, because that coconut is the very form of Durga. Breaking it brings the dosh of killing, straightforwardly the dosh of deva hatya. The Kalash itself is likewise never to be broken.
What dosha is incurred if an installed vigraha is left unworshipped?
If it is not happening daily, then that very dosha will attach, he says, and there will be no remedy of it — some kaal sarp dosha shown in the kundali, that there is kaal sarp dosha, deva dosha, pitr dosha, pitr shraap, matri shraap, that idea will be reduced to that much. But the reality will come out from here: that yes, you had the pratishtha of the vigraha done and have not done their seva, so this is a dev-shraap. It has been said that if the pratishtha of a Shiva temple, of a devi temple — meaning the pratishtha of a vigraha — is done and it is kept unworshipped, then their Bhairavs, growing angry, open their jata; meaning that they come into an ugra form, and even if they are in a bala form there, they attain ugrata in those kshetras.
What happens if an anushthan is done entirely for material ends?
If the whole anushthan is being done for the sake of materiality — wealth and daan, abundant property, aishwarya, a vehicle, the comfort of a house — then when the time comes, and if you have performed your anushthans faithfully and with discipline, without any kind of vishwasghat, without devaghat, without any pramad towards the devatas, then what they give you will be such that if you put your hand even in soil it will turn to gold.
Unseemliness done in the name of bhaav becomes an unforgivable offence against the devatas.
You can never keep such impurity, he says. This unseemliness you are doing in the name of bhaav is an offence against the devatas, and it becomes unforgivable; then people suffer it and say, we were such dedicated sadhaks, such dedicated devotees, that we wandered with Bhagavan in a dolchi — and still harm came to us.
What is the position of a servant working in a temple?
You are a servant in the Swamini's house and you are getting a salary, he says; your wages are being given, your remuneration is being provided by Jagadamba. You may be a crorepati or an arabpati, you may be playing in gold and silver — she has given it according to your capacity and merit. But you are still their servant; you call yourself a servant. When you take yourself to be the master in that place, and begin the work of seizing it, the trouble begins.
Servants at the ancient Batuk Bhairav temple of Delhi began to call the temple their own.
He recalls telling in a previous live what the servants at the ancient Batuk Bhairav temple in Delhi do, and how they began to say: this is my temple, whatever I want will happen, that is all. When someone says such a thing, he says, understand that the time which ought not to have come has now begun for them — the beginning of their fall has already taken place.
Gathered wealth does not burn away overnight; it drains once the order of its diminishing begins.
One who has gathered so much wealth will hardly burn to ashes tomorrow, he says — it lies in the bank, and the bank will not close. But it will drain; the order of its diminishing will remain, and it will begin. The speech itself will tell you that the time of their fall has come. And who was made the instrument? You, the devotee — the devotee is a form of Bhagavan, and by making the devotee, indeed by making herself, the medium, she begins their destruction.
Is there forgiveness for those closest to the deity?
The greater the post, the greater the nearness to them, the greater the responsibility — and where a mistake occurs there is no forgiveness. It is not obtained, he says. It is a matter of experience, though people think that doing this or that will settle it.
A guest insulted by a servant carries the complaint to the master of the house.
In whosever house you go as a guest, if the servant of that house insults you, whose ridicule is it in the world, whose insult is it? The guest will say: I had come to your house, see how your servant insults me. What then will the master do with that servant? He will remove him from service, ruin him, punish him as much as he can.
Why did Shiva sever his son Ganesh's head?
To honour a curse. Mali and Sumali, two Rakshasa devotees of Shiva, had the boon that he would come and protect them; when Sur Narayan fought them, Shiva struck him with the Trishul and he died. His father Kashyap Rishi cursed Shiva that he too would one day kill his own son himself.
What does a dream of a green snake chasing you mean?
A listener describes a strange green snake in a dream running three times in anger to bite him, from which he escaped and then flew in the air, and after which, being frightened, he worshipped the gram Bhagavati. The speaker says that a green snake running to bite means dev dosha — that some mistake connected with some devi devta has occurred, on account of which this is being seen again and again. If so, you should examine it once; and if you are not able to find out what mistake or what dosha it was, then you should recite the Tantrokta Ratri Suktam for at least twenty-one days.
What is called the prakop of Sheetla Maa is the devi leaving the body and Visphotak entering it.
The reality, he says, is that in tirtha regions too, when the prakop of Sheetla Maa Bhagavati occurs, people say it is the wrath of the devi. Wrath there is — but what is it? Whatever is Visphotak, or whether you call it chhoti mata or badi mata, does not enter someone's body; rather she has left the body and gone. When the devi will leave the body — however sinful you may be, however meritorious — but when a dosha attaches, when a dev dosha attaches, when she leaves the body, then Visphotak enters into the body. Visphotak was a daitya. When a man commits some insult of the devi, then it is held to be so: he enters into the body, she leaves the body, the sharir tattva goes, the devi tattva is removed.
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