Diksha
Every question on the site tagged Diksha, each answered from a timestamped source rather than a summary written from memory.
Formal initiation from a qualified Guru — required before undertaking many seed mantras (Beej Mantra) or high-intensity practices; reciting them without it is unauthorized.
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Name japa without diksha, and Mahavidya names in public
Will taking the name without Diksha bear fruit? Why not, the speaker says — take the name with enough surrender and it will; and it is from the fruit of that name that diksha will then come, if the surrender is there. Can a Mahavidyas form's name be japped publicly? For name japa there is no difficulty — you can — only add no beej mantra to it. And to one told that without diksha only Ram's name should be taken since it covers one's ishta too: that is the speaker's own bhaav, not a rule — take the name of whoever you have shraddha in, Ram or Bhagavati, and you will get across.
What does a Guru owe a disciple who discovers their own mantra might be bound?
A Guru should clearly confirm whether a mantra is bound and explain that the Guru lineage has already unbound and mastered it on the disciple's behalf — not simply scold the disciple for asking or insist it can't be bound because it came from the Guru's mouth.
What is Avarana Puja, and why is it equivalent to a grand sacrifice?
Performing the daily enclosure worship (Avarana Puja) of one's Diksha mantra and associated deity yields spiritual merit equivalent to a grand sacrifice (Mahayaga), as detailed in the Rudrayamala, Mahanirvana Tantra, and Sharada Tilaka.
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.
Who should recite Atharvashirsha versus Devi Suktam, and what did it achieve for King Suratha and the merchant Samadhi?
Those who wear the sacred thread should recite Atharvashirsha; women and those without it should rely on Devi Suktam — which alone brought King Suratha and the merchant Samadhi the divine vision of Jagadamba within 3 years, and can be recited 9, 27, or more times daily without formal initiation if a guru is unavailable.
Who is Sri Yantra worship intended for, and what should ordinary householders use instead?
It requires formal initiation into the Sri Kula tradition and Navavarana Puja knowledge — it is not a general wealth symbol; ordinary householders should limit themselves to basic Yantras or simple worship of their family deity.
Can an ugra beej mantra be taken up without a guru's specific direction?
A very ugra (intense) beej mantra should only be taken up in greater measure once one is formally diksha-taken into it by proper vidhi-vidhan. Someone already guru-diksha-taken should proceed with the guru's permission, first completing an anushthan of Bhagavati Kali's kavach, and only then take up the japa as far as capacity allows.
Where does one receive purnabhisheka?
Someone wanting to become purnabhishikta will receive it in the very kul in which they are already initiated.
Tripura Sundari's mantra needs diksha; kamalgatta serves as a purnahuti bija
Anyone wishing to do japa of Bhagavati Tripura Sundari's mantra should do so after taking diksha. Separately, asked whether kamalgatta (lotus seed) can be used for the purnahuti of a daily havan when a purna fal is wanted, the speaker says it can — it is itself a bija — with no objection.
A guru who gives diksha and then abandons the disciple to fend for himself is to be avoided, as is any darbar taken up without discernment
The speaker warns sharply against handing oneself over to any so-called darbar or guru without real discernment, and especially against gurus who give diksha and then abandon the disciple to fend for themselves — some sadhikas, having taken diksha in such places and then lost contact with their initiator, have come to real grief as a result.
Why has "Guru marketing" become excessive, and what should a disciple require before accepting one?
The narrative that no sadhana or mantra can be done without a Guru has become extreme marketing — many uninitiated practitioners have significant genuine experience, and before accepting a Guru a disciple needs both eligibility (Patrata) and surrender (Samarpana), the latter earned only once it's clear how far that Guru can actually resolve their doubts.
What authorization is required before installing high-potency deity forms like the Mahavidyas at home?
Fierce or high-potency forms such as Tara or Chhinnamasta require lineage authority (Guru Diksha) and proper ritual grounds — installing them in an ordinary household without this can cause severe imbalances evaluated over a roughly 12-year cycle.
How a bhagatwal guru trains a disciple: kuldevi and pitr seva, diksha, then awakening bound shaktis
The speaker says every bhagatwal guru teaches by his own Guru Parampara, and a good guru first looks at who the shakti and devi of the disciple's own house is and who his pitr-purvaj are, and sets him to serve them — a fast on Monday, Friday or Saturday as the tradition goes — for sawa mahina (a month and a quarter) before anything else. Only then, at a good time, does he give mantra Diksha and have its anushthan done, and only after that does he begin to awaken things one by one: the lok veer, Masan, masani, pretani, bhootni, each by a different method, making each one Vachanbaddha (bound by word). The method of awakening and binding, and how each shakti is invoked and released, he withholds for another discussion. The guru then gives the disciple a sthan for these shaktis at his home, permanently or by keeping and worshipping them with bhog; the covenant is always the same — you will do my work and I will give you bhog.
Why must Bhairava sadhana precede the sadhana of any other deity or Mahavidya?
Once initiation is received, Bhairava sadhana is the mandatory first step before undertaking the sadhana of any deity, especially a Mahavidya, regardless of which specific form the practitioner ultimately seeks to worship.
What does true qualification for Guruhood require, and how does authentic Diksha differ from commercialized initiation?
True qualification requires deep scriptural study, austerity (Tapobala), and knowledge; authentic Diksha requires the disciple to observe the Guru's wisdom and conduct and request initiation when ready — unlike commercialized initiations promising entities or occult transfers for money under oaths of unquestioning loyalty.
What is the Panchakshari mantra, and where did it come from?
The speaker says Bhagwan Shiva's most famous mantra is the Panchakshari Mantra, whose mahatmya fills the Shiv Mahapuran. When Shiva first manifested his sakar, five-faced form, the Gayatri appeared from his five mouths and with it the Pranav; Pranav has two forms — the subtle one is Omkar, and the gross, direct one is this Panchakshari, born of the five swaroops Sadyojata, Vamadeva, Aghora, Tatpurusha and the rest. So a sadhak who does its japa gains the grace of all five mahaswaroops, their tattvas come to dwell in his Aura, and all four Purusharthas are accomplished — which is why it is a mahamantra. The Shiv Mahapuran also says, he adds, that at the most divine time of Mahashivratri, Shiva as guru and Jagdamba as guru-mata gave the Diksha of this very mantra to Vishnu and Brahma. He opens by saying that a human birth in which one does no Purashcharana of any mantra and gains no mahashakti's grace is wasted — even if only trouble drives us to it.
Who may prefix Om to the Panchakshari, and the Namah Shivaya versus Shivaya Namah order
The speaker says the right to prefix Pranav belongs only to sannyasis walking the path of sannyas dharma; householders should do the pure Panchakshari without Om, and anyone who tells you that without Om you will not get Shiva's full grace has incomplete knowledge — this is why a guru is needed. Among householders, those who have had the Yajnopavita sanskar say Namah first and Shivaya after, as the mantra stands; those who have not — those who are not entitled to it, those for whom it is never done, and mothers and sisters — say Shivaya first and Namah after. The Vishveshwar Samhita is the proof, he says, and it adds that a guru giving Diksha of this mantra should give it in the same way for each kind of person. A kshatriya or brahmin who has never actually worn the yajnopavit should also say Namah after: without it you are simply not dvija, so why put it first? It is for your own welfare, he says, not a matter of quarrelling "we are brahmins, we are kshatriyas".
What rules govern visiting temples versus practicing esoteric Ganapati Sadhana without a Guru?
Visiting established temples of forms like Uchchhishta Ganapati for darshan under temple rules is permissible, but chanting their specific mantras, performing Panchanga/Dashanga Seva, or worshipping their Avarana should never be practiced without proper lineage, Guru, and formal initiation.
What is the difference between casual scripture reading and formal scriptural recitation (Patha)?
Reading sacred texts like the Devi Bhagavata Mahapurana for casual information is different from scriptural recitation (Patha), which requires strict discipline — if reading induces mental agitation, one should not force the recitation without initiation and guidance.
Can Vaishnava mantras be chanted without initiation?
Most Vaishnava mantras strictly require formal Guru initiation (Diksha), and non-initiated individuals should not chant restricted seed or six-syllable Vaishnava mantras; uninitiated individuals may instead chant specific verses from the Rama Raksha Stotra.
Dev deeksha before the Dattatreya ekakshari anushthan
The speaker says that before walking the sadhana path one should first do the Dev Deeksha vidhan before Bhagavan Dattatreya, on any auspicious parva kaal or on a Poornima day, mentally surrendering before him and accepting him as Sadguru and param guru. Only after that should the ekakshari mantra anushthan be taken up in one's life.
May women perform tarpan?
If it is to be said rightly, he answers, then it is most excellent that tarpan be done by men. In special circumstances women have the right to do it, but then the whole niyam applies — in which state, and when, it is to be done. Second, as to the tarpan of Ganapati ji: you may do the tarpan of the twelve swaroops of Bhagwan Ganapati, the Vinayakas; for the special tantrokta tarpan in which mantras have been employed, guru diksha is compulsory.
Should bhog be offered to Bhagavati on Ekadashi, and which bhog?
Why should it not be offered, he answers. Here even the supreme Vaishnavas, those who call themselves outright incarnations of Narayan, are sitting and eating on that day. By the niyam of Ekadashi one should at the least not eat rice; that much at least holds, that on the day of Ekadashi do not eat rice. This much niyam everyone should observe, whoever you may be — unless you are initiated in a particular tantra marga, where the niyam of the vrat of the Ekadashi tithi does not apply; that subject is separate.
Who is forbidden even the touch of Tulsi?
Take the wearing of Tulsi: someone initiated into the kula of Bhagavati Tara, he says — if someone is initiated in that parampara, then for them what is Ekadashi and what is Tulsi ji. As for Tulsi ji, if someone is initiated in the Vamachara vidhi, then for them even the touch of Tulsi ji is forbidden; they are not to touch the wood of Tulsi, especially if they wear a Mahamari mala and the like. There the niyam becomes different.
Japa of the guru-given mantra in the Kartik month
The speaker says that after the bath, one should light a lamp before the deities in the puja room and sit before it; if one has received a mantra in Diksha from a guru, that mantra should be recited as far as one is able, even if japa is not kept up in other months. The aim, he says, is to complete a sava lakh (125,000) Anushthana of that mantra across the month, with the japa done early in the morning right after the bath.
Can a pandit perform the dev deeksha vidhan of Bhagavan Dattatreya for you?
Asked by a listener who wants to do the dev deeksha vidhan of Bhagavan Dattatreya and has no pandit ji there to have it done, the speaker says you will have to do it yourself.
What form does the diksha of Saraswati Maiya take?
Asked what sort of format the diksha of Saraswati Maiya has, the speaker says it is not a matter of a mere adesh; there is a great deal in it. As the vidhans and kinds of Saraswati are, so accordingly is her diksha too.
How is Batuk Bhairav given a place in the home?
If you take diksha in some parampara and worship after that, the speaker says the matter is very good. Otherwise, give Batuk Bhairav a place at home in his symbolic form upon a trishul. The trishul may be of iron; keep one of six inches, of twelve inches, or up to a hand's length, as you wish, and a Bhairav sthan may be made that way.
Which mantras must never be taken up without diksha?
The apadauddharan mantras should never be done without diksha — they are shapit mantras. The speaker says he has given the proof for this several times from the Sharada Tilak and the rest. Their shaap vimochan is obtained only after a guru ji's mantra diksha, so those mantras should not be used. This, he says, is entirely according to shastrokta mat.
What is the danger of using the Batuk Bhairav chitki mantras without diksha?
Speaking of the panchakshari and the chitki mantras of Batuk Bhairav which people use without diksha, he says the first problem is that without the stotra and Shatanama you have no medium of protection at all, you have not made a kavach siddh, and you are using chitki mantras directly. Those bhairavs whom the Durga Saptashati calls anishtakarak run away, and the bhairav grahas become attracted to you by the effect of the chitki.
What is his position on online diksha?
To Brijesh ji he says he has stated it clearly many times: online diksha is only and only a matter of chhal. No dakshata ever comes from online diksha. It is his own personal view, formed from all the jnani people he has heard and seen who perform the vidhans — nothing comes of online diksha and the like. Even for diksha, take it from someone after thinking carefully: what the guru is like, what his knowledge is like. Since we are not coming before you, how will we give you diksha? What kind of guru is it who is not even coming in front, not even showing his face, and is saying take diksha from us on the phone — how will that be diksha? And likewise those who are in front and say take online diksha: this is not the matter of diksha, this is only a matter of making a fool of you.
Does a guru transfer his own japa to a disciple at diksha?
You should have your own intelligence to look at all these things — what diksha is as a vidhan, how it happens. Now people say that at the time of diksha there is an exchange of mental waves and that a guru has the capacity to distribute and give away his shaktis and his japa. Then how many crores of japa has that guru done? Even if he has done a crore of japa, how much energy would he be transferring to someone? Does he transfer the energy of each single mantra, saying that the punya of the mantra we once uttered we are dedicating to this person? And the boasting of the guru that goes on nowadays — that the guru's mahima is endless, guru this, guru that. Which guru, after all? A stuti was made of Vedavyas ji, and now they have applied that stuti and made it their own stuti. This is nothing but extreme self-infatuation.
Illusion of having become a tantrik after a few successful prayogs
The speaker says the sadhika, around 2016-17, watched someone's channel and did certain vamachari prayogs for the destruction of abhichar; they gave her a sharp benefit, and her belief became unshakeable that such prayogs could protect her. He says this is a pattern he has spoken of many times in lives: a person who comes into this field afflicted by abhichar, and keeps listening, reading and having experiences, becomes a tantrik himself — or rather, the illusion of having become a tantrik arises. No special siddhi done, no diksha taken anywhere, but if two or four things succeed, he feels he is now a tantrik too.
Can mantra japa give experiences and premonitions even without diksha?
The speaker says yes: the sadhika had no diksha, nothing, yet the mantra showed its effect — within 9-10 days came fragrant air, dreams of Dakshineshwari Kali calling her, and wandering in divine lokas; by 1.25-2 lakh japa she was fully surrendered to Bhagavati and premonitions began. He adds that if a person's grahas and nakshatras are right at the time, a yoga of benefic planets is running, there is a special yoga of the ninth house, and the eighth house is awakened, then all these things come at once on entering sadhana. What was not known, he says, was what mistake she was making.
Why is the Navarna mantra called the Gayatri of Tantra?
The speaker says Navarna is not merely Durga's mantra: it is the mantra of that Bhagavati's nine Chandikas, of her nine principal shaktis; all ten Mahavidyas are present in it, as are the Navdurgas. Through it every kind of shakti awakens and all the vidhans of shatkarma can be done. As Gayatri is in the Veda, so Navarna is in Tantra — no other mantra in tantra is held its equal. Yet, he says, such a great tantric mantra is nowadays handed out like halwa-puri — every video says do Navarna — while nobody discusses how to do it, how much, whether diksha is to be taken, and how much may be done without diksha.
Is diksha necessary for japping the Saptashati shaap anugraha mantras?
The speaker says that for this it is necessary to be initiated. If we have received diksha in the Shakta line and so on, then the guru there gives the direction as to how these mantras are to be japped by us.
Can each mantra of the Argala Stotram be used independently?
Yes — each mantra of the Argala can in itself be used independently. As for the first mantra, he says he has told this many times: if in life you have received no mantra diksha, have found no guru, and do not even wish to do any separate specific vidhi, then you should take the first mantra of the Argala into your life with your eyes shut.
What is forbidden to an uninitiated person with the Navarna mantra?
Never, even by mistake, any tampering with the Navarna mantra. If you have received diksha, then do it. Otherwise you should not ordinarily even do nine utterances of it in the mind by speaking it. It is not to be sung, it is not to be played on YouTube like a song on a tape recorder.
Why "Shulena pahi no devi" is the most famous raksha mantra, and the caution on using it untrained
After that, "Shulena pahi no devi" is the most famous mantra; it is said that making a samput with this mantra the paath is done for protection, and Bhagavati becomes very pleased by it. But according to him it is better to do all this after diksha, if the preliminary sadhana has been done — one should not simply hear today, become motivated, and start using these mantras; they are extremely ugra mantras.
What should one do who has been given a beej mantra but has no diksha?
Asked how much japa to do of a beej mantra given for Ma Jai Durga, he says that if there is no diksha yet, then do not do japa of the beej mantra — do the Jayanti Mangala mantra. If there is diksha, then it can be done. On the Mahalakshmi Ashtak he says to do 108 paaths daily independently, completing 1100 paaths in Navratri.
What should one do whose sadhana keeps failing?
A listener says he is unable to do the sadhana and has tried three times. If the sadhana is not happening, do the first puja of Ganpati ji, he answers — an obstacle is coming again and again, and until the seva and puja of the remover of obstacles is done, it will not become successful. Asked separately which paaths of the Saptashati are proper without diksha, he says he has already told: do it by the Mahavidya krama, and you may do it in Hindi.
What is the method of the Saptashati nishkeelan (unkeeling)?
One vidhi in it is this: on an Ashtami or Chaturdashi of the Krishna Paksha, whatever property you have in material terms — house, vehicle, ornaments, jewellery, dwelling, your children — all these things are to be offered at the feet of Bhagavati, having made the sankalp mentally. That is, the bhaav is to be brought that, Ma, you are the maharani, you are the rani, you are the master, we are servants and workers; we accept these things through you and will use these objects like a servant.
How the first diksha was given: Parvati as guru mata, Maheshwar as guru, facing north
The speaker says the Shiv Puran describes Bhagavati Jagadamba Parvati seated as guru mata and Bhagavan Maheshwar as Guru, facing north, when this mantra was given to Brahma and Vishnu; this is the first description of the paddhati and parampara of giving a guru mantra. Brahma and Vishnu also faced north. Shiva covered them with a curtaining cloth, placed his hand on their heads, pronounced the excellent mantra slowly, and, following the vidhi laid down in Yantra and tantra, uttered it three times to give them mantra Diksha. As guru dakshina, Brahma and Vishnu offered themselves.
Who are the gurus of Brahma and Vishnu?
The speaker says the avatars of Vishnu have their gurus described, but the question is about Narayana himself and Brahma. His answer from the Shiv Puran is that the first Diksha Bhagavan Sadashiva ever gave was given to Brahma and Vishnu, with Bhagavati Parvati as guru mata; Sadashiva is their param Guru and Jagadamba Parvati their guru mata. That is why the Shiv Mahapuran repeatedly has Sadashiva address Brahma and Vishnu as putra, sons. He adds that this is no fabrication, and that the stuti Brahma and Vishnu then offered is found in the tenth adhyaya of the Vishweshwara Samhita.
How many kinds of nyasa are there?
The mudras carry the effect the guru teaches from his parampara, the speaker says — that with this mudra, if you utter this beej mantra, this quantity of energy will be reduced and that will be increased. Nyasa too is different for each person according to his prakriti; there are at least four kinds, and beyond that the process of nyasa depends on which of the six amnayas you received your diksha in.
What is supreme in Shri kula on this night?
Turning to which shaktis move most swiftly, and looking at Shri kula before Kali kula, the speaker says that in Shri Vidya the archan of Bhagavati and of the Shri Yantra is supreme of all. Whether you are of Bhagavati Bala, of Bhagavati's Panchadashi, or of Bhagavati's Shodashi — in whichever your diksha occurred — if you are initiated and know the chakrarchan procedure properly.
More special samagris enter only once mantra diksha has been taken
And if you have to do something more special, the speaker says, then mantra diksha and the rest come into it; then somewhat more special materials are used in it. But these two are supreme in themselves, and by them the unequalled grace of Bhagavati Lakshmi is obtained by you. You can use this if you are doing a havan and the like.
Can the mantra of Ma Kamala be japa'd?
Asked whether the mantra of Ma Kamala may be japa'd, the speaker answers: do it if you are initiated in the ten Mahavidyas. Otherwise do the paath of the sahasranama and the rest, do the satnam, do the Mahalakshmi Ashtak. Do that from which you obtain swift benefit.
Not everyone can digest every subject, and one who cannot begins to disparage it
Because not everyone can digest every subject, and one who cannot begins to disparage it — incurring a fault. Sometimes a negative framing is deliberately put forward to keep a secret closed, and the secrets open of themselves once a practitioner becomes fit.
Which recitations may be performed without initiation?
The Panchakshari and the Kamakhya Kavach may be recited by every man and woman in the world. For a Bhairava Kavach, read the Phalashruti first — if it states that it should not be recited without a Guru, do not recite it.
Which kavach comes before taking the Ekakshari?
The Kubjika Kavach or the Kamakhya Kavach: perform the anushthan of some one of these two up to at least eleven hundred, and after that bring the Ekakshari beej down into your life. When you obtain a guru, take its deeksha from them again; and if a guru is not obtained, no difficulty of any kind is going to come to you in this either — you will only increase further and further, on the sadhanatmak path as well as in material life.
When would a separate yantra be needed?
Separately it will be needed when you perform the mantratmak archan, when you perform the avarana pujan — the eighteen-syllable, the twenty-six-syllable, the twenty-syllable of Batuk Bhairav ji. Once your deeksha has happened and the guru ji has simply given the adesh, then either the guru ji will himself make it available to you, or you will then have need of the brihad one; otherwise the peeth yantra is enough.
What if the back hurts and one cannot sit long?
If you cannot sit for long, then do it only for as long as your capacity is. You are not to force the body.
Can the Datta Mala Mantra be read before the Dev Deeksha?
Yes. There is no prohibition at all on reading it, nor any prohibition on doing japa of it. Complete the deeksha vidhan; or if you are already initiated from before by some guru ji of your own, then it is extremely excellent.
Is deeksha needed for Baglamukhi's Stotra Satnam?
A listener some years into Shri Vidya deeksha asks about doing 108 paths of Baglamukhi's Stotra Sat daily in this Navratri. If you are initiated then you certainly can, and there is no difficulty in it at all; and even without deeksha you certainly can — in a Stotra Satnam there is no problem.
Can deeksha be taken if the upanayana was never done?
A listener of twenty-seven, of Kshatriya kula and Karan jati, writes that his upanayana has not taken place, and asks whether he can never take deeksha in the future and what the provision for this is in the Agama-ukta marga. Have this upanayana done, along with the prayashchitta, and take the deeksha as well — there is no problem.
Can a housewife do the Vishnu and Lalita Sahasranama daily for money trouble?
A housewife with a twenty-one-year-old son and a money problem asks whether she may do the Vishnu Sahasranama, Lalita Sahasranama and Kanakdhara Stotra daily. In both the Vishnu Sahasranama and the Lalita Sahasranama, the speaker answers, the subject of Shankaracharya Maharaj ji comes up several times, and he says that it is best if only an initiated person does it. You can certainly do the Satnamavali and the Sahasranamavali, and according to me that will give you more effect; and if archan or stuti by each single name can be done, it is extremely excellent.
Foundation before a Vajra Panjar Kavach samput prayog: Datta diksha, an awakened Ekakshari mantra and an awakened kavach
The speaker says the samput is never applied straight away. In the Kanpur case the sadhak first completed Bhagavan Dattatreya's diksha vidhan, then a four-lakh purashcharan of the Datta Ekakshari mantra in a Shiva temple, and then a one-mandal anushthan of the Vajra Panjar Kavach — 4100 paths over 41 days, 108 a day split between morning and evening, done in the temple from four in the morning. As the general rule he says: before the prayog, awaken the Ekakshari mantra and do at least 1100 paths of the kavach — 11 days if 41 are not possible — with Datta puja, a havan and feeding brahmans or a sadhu, so that the kavach is awakened.
Gauri Ganpati are worshipped first, and where mantrochcharan is not known the pujan may be spoken in Hindi with plain bhav.
After the sankalp, the pujan of Gauri Ganpati is done. The sankalp has made it clear, the speaker says, that the Gauri Ganpati and kalash pujan and everything else is being done for the purpose of obtaining diksha from Bhagwan Dattatreya. Mantra recitation now begins — and if one does not know mantrochcharan, he says, then with an entirely simple bhav we will do it speaking in Hindi.
Can a householder chant a Shiva mantra without diksha?
The speaker says a householder's life can never be complete without worshipping Sadashiv, yet people hear from many sources that without Diksha they may not chant his Vedic or Puranic mantras, and even over the Panchakshari Mantra they are torn — objections about purity, the "gupt Gayatri" claim, doubt over adhikar for Pranav, the view that women should not chant it, mahatmas who forbid it because Namah comes first — so they chant or do not chant according to whoever they last heard. He gives a mantra with no restriction anywhere, chantable without doubt at Mahashivratri, at masik Shivratri or all one's life, in which Mahadev, Gauri and Lakshmi's form all dwell, and which needs no diksha at all.
Eligibility for Shri Samba Shivaya Namah japa, including ajapa jap
The speaker says every householder — child or old, woman or man, married or unmarried, of every varna — may chant this mantra at any time without hesitation, doubt or fear. To those who had asked, after his ajapa jap teaching, which Sadashiv mantra to use because name-japa alone did not satisfy them, he says: chant this one, and it may be used for Ajapa Jap as well.
What happens to people who chase tantra siddhi through the wrong hands?
Falling into the chase for tantra siddhi, people go and meet such-and-such persons, and the deceit that then happens to them and the harm that follows can never be made good. The trust that breaks can be repaired nowhere.
Is diksha needed to take the name of God?
No diksha at all is required to take the name of God, the speaker says. It is needed for the Vedic mantras and for tantrokta and pauranik mantras that are particular and difficult, for those who wish to do a special purashcharana of them — there it is needed.
Can the Navarna mantra be done without diksha?
The speaker says the Navarna is the greatest mantra in tantra; if someone says they will do a lakh and a quarter of it, or a crore, without diksha, harm can come there and he will forbid it — do not do that much.
What should those without a guru do on Guru Purnima?
Whoever has no guru — whether you are fifty years old or twenty — should on this Guru Purnima once again perform the diksha vidhan of Bhagwan Dattatreya, or perform the same vidhi with their own ishta-aradhya.
Can one take Shiva's diksha oneself?
People ask everywhere whether Shiv ji's diksha can be taken from oneself, and the clever ones answer: has Shiv ji told you he has made you his disciple? The speaker rejects this — when we can tell Shiv ji that you alone are our father, why can he not be guru? He can be our bandhu, friend, mother and father, everything.
Insisting on the Kali and Bagla tantrokta Kunjika moves one towards ruin.
When people say no, we will do only the Siddh Kunjika, and the Kali tantrokta Siddh Kunjika, and the Bagla tantrokta — then he becomes the bad one for forbidding it. He asks them not to move towards ruining themselves: take hold of the thing rightly. Shiv ji's diksha every person can take, so take it from yourself.
Do men who wear the yajnopavita need diksha again?
Those men whose yajnopavita has taken place have already received the diksha of Gayatri, the speaker says — there is no need at all for you to take diksha a second time.
Who else already has guru diksha without knowing it?
In the form of guru, those whose yajnopavita has not taken place have the need. Those whose marriage has not happened — at the time of marriage too the guru diksha happens; when the yajnopavita is done, at that time too guru diksha happens, and it is given in that way.
The vidhi would have to be shown live, as a guru does at the yajnopavita or a Shaiva diksha.
Asked to explain the vidhi of making bhasma from bel wood by the Aghor mantra, he says it would have to be shown live. Until such vidhi-vidhan is done — at the yajnopavita samskara or a Shaiva diksha — the guru does everything by demonstrating and telling. Otherwise we can only tell by mouth; to do and show it is not proper.
Can Bhairavi sadhana be done at home?
Answering Pankaj Jamwal ji, who wants to do Bhairavi sadhana at home, the speaker says that Bhairavi's seva-puja is a tantrokta shakti and her swaroop is tantrokta — so how will you do it at home? Either take proper diksha for a sadhana of this kind, and even then do it not at home but in a Shiv temple, or as the guru orders.
Is the one who gave the Gayatri at the yajnopavita one's guru?
Asked by Lakhan Singh ji whether the person who gave him the Gayatri at his yajnopavita is his guru or whether he must choose another guru, the speaker answers that whoever gave the yajnopavita and gave you the upadesh and diksha of the Gayatri has become your first guru.
Does the yajnopavita already make one a Shakta?
The Shakta diksha, the speaker says, you have received just like that — the yajnopavita has been obtained, meaning you have already become a Shakta. Now, if you have to do some particular tantrokta sadhana, then you need a separate diksha; for the sadhana and upasana of the Gayatri you no longer need any special diksha.
Is it wrong to sing the Panchakshari or Gayatri as a bhajan?
These bhajans people sing — "Har Har Bhole Namah Shivay", the whole song — the speaker says that for anyone who is taking the Panchakshari diksha, or whose yajnopavita has been done, singing this song too is wrong. It should not come out of the mouth. The Panchakshari does not have a bhajan; the Gayatri does not have a bhajan.
Does that secrecy apply to the Shambhu Shiva mantra too?
Keep this in mind too, the speaker says: if you are taking the Panchakshari diksha, it is not to be spoken. If you are taking the Shambhu Shiva diksha and doing the vidhi of that mantra, then that mantra too is never to be spoken from the mouth. It is always to be kept secret. This subject is for everyone — a guru mantra is never spoken.
Who is entitled to perform Mahamrityunjaya japa?
It is a Vedic mantra and requires Vedic entitlement and method. The speaker expects Yajnopavita, a Mahamrityunjaya Diksha, or at minimum a substantial Gayatri Purashcharana of 24,000, plus correct pronunciation learned from a Vedic acharya.
Can a mantra be made siddh by someone who has not taken Guru Diksha?
After performing the Dev Diksha procedure, sattvic and ordinary mantras may be japa'd. But work involving the upadeva category — Preta and Pishach related mantra or tantra — will cause difficulty; that requires direct procedure under proper vidhi vidhan.
Lineage-held vidyas should not be practised without initiation in that parampara
Because a householder cannot carry such a practice for a whole lifetime, and when it lapses something is needed to stop and protect him — which is not possible outside the parampara. The speaker tells a questioner using the Nigraha Daruna Saptaka that his position is not secure.
Can tantra diksha be taken by oneself where there is no guru?
It cannot be done — tantra Diksha will not happen that way, though the Dev Diksha procedures already described can be. For upasana of Bhagavati as a householder the speaker directs people to the Shankaracharya parampara, taken together with one's wife, remaining a householder.
How long does it take to learn seven hundred shlokas?
If a person learns ten shlokas in a day, then a hundred shlokas are done comfortably in ten days; there are seven hundred shlokas, so it will be completed in a month or a month and a half, and then he keeps repeating it again and again.
Does diksha remove the need to learn?
No. In diksha it will not happen that the guru gives you such a vidya that everything comes to you without study. Bhaktaraj Dhruva did not know how to praise, so Bhagavan Narayan touched his cheeks with the shankha and all four Vedas came to him by themselves — but your guru will not have the power to touch you and give you seven hundred shlokas.
Does diksha give full fruit without learning?
It will hardly be that because you receive diksha you will get the full fruit without learning, however you do it. That cannot happen. Do not waste your life by coming under this deception and this coaxing, thinking you will cross over on bhav alone — you are being made a fool of.
Does a diksha remain valid if one goes abroad?
Why would it not be valid, the speaker asks — everything will be valid. When you come back, get your yagyopavit sanskar done again. Beyond that, he says, what more can be said.
The culture needs saving, so learn them — on the condition of purity in uccharan
He says that those who are trying to learn the Rudrashtadhyayi and Rudri paath with correct pronunciation should learn — in the present time there is a need to save our culture, to learn it, and never mind who says what. But do the uccharan only if you observe yoga and purity; otherwise do not.
Should someone simply take up the Pratyangira kavach?
Asked about directly doing the paath and japa of the Pratyangira kavach, he says he cannot say that: take the help of some competent person. He does not even know whether the questioner is initiated, is a sadhak, or is from the ordinary class, so how can he pronounce on Pratyangira.
Does the Navarna mantra need diksha?
He tells Chinki Joshi ji that the Navarna mantra should be done after being initiated, and should not be done without diksha — there are mahashaktis in it. He also refers Dr Richa Singh ji to a separate video on the channel about how one comes to know that a sadhana has succeeded and what experiences occur.
What should be recited by one who is not initiated in the Navarna mantra?
Answering Neha Chaudhary ji, who was given prasad by Maa Kali in a dream, he says to do japa of the Navarna mantra if you are initiated; otherwise, if you are doing the paath of Bhagavati's Durga Chalisa, then do japa of the Jayanti Mangala mantra to the best of your capacity.
Touching the Shri Vigraha of Bhairav is barred without diksha and guru's adesh
The speaker says the Shri Vigreh of Bhairava ji is not to be touched if one is not initiated. Only someone initiated in a panth, sampradaya or Guru Parampara where this is done, or initiated in Bhairav's mantra with the guru's adesh to touch the Shri Vigraha, should touch it. Otherwise one may touch a Shivling instead; Bhairav's vigraha is not for every person to touch by simply walking up to it.
Genuine shakti transfer goes only to a dikshit disciple, never to a buyer
The speaker says those who transfer properly give only to their own disciples — people initiated (dikshit) into their guru parampara — and only when circumstances force it or they wish it. They do not give to just anyone as if a shop or sale were open: "come, take it for ₹11,000 or ₹21,000". That, he says, does not happen.
What is offered as ahuti in the havan of the Lalita Sahasranamavali?
Asked whose ahuti should be given in the havan of the Lalita Sahasranamavali, the speaker says that if you are initiated it will be better; and if not, then you can do it with ghee and madhu.
How is the sadhana of Gandharva Raj Vishwavasu to be done?
The sadhana of the Gandharvas can be done, the speaker says, but for it one should first do three sadhanas chiefly, and do them being initiated: the sadhana of Shiva ji, the sadhana of Yaksharaj Kuber, and then the sadhana of the Gandharva Raj. The sadhana of Ganpati too will be necessary in it.
Does the speaker give guru diksha?
A listener says he is a disabled person who cannot reach him but wishes to receive guru diksha, and asks how he can. Contact on Telegram, the speaker says by name. We do not give diksha to anyone, he says, but we can guide you as far as possible; and if it is possible through some worthy and proper sadhak, or a guru who may be available near you, and if it can be managed by me, then we will have your diksha done — if you are in the state where you have to move ahead by taking diksha.
Can Shiva accept somebody as his disciple?
These things are spread about, he says — that you have made Shiva ji your guru, but for Shiva ji to make you his disciple, he can bind you in such and such ways. Why will he not accept, brother? You who are giving deeksha, calling somebody and saying give 51,000 rupees and we will give you deeksha — what is the guarantee of your deeksha? Where will this money-deeksha come from?
What happens to people after they take deeksha from someone?
Even if you do become initiated by someone, after that you begin to be troubled — as, he says, phone calls came for two or three days. He says he will name names, not of the sadhus but of those by whom these people were initiated.
What if the phalashruti forbids recitation by the uninitiated?
If it is written anywhere in it that an uninitiated person should not do the path of this stotra, that it should not be given to him; that if any person is adikshit and does its path then his death will occur by the stroke of a weapon, a state of apghat will arise — then brother, do not do that one. If you are not initiated in any parampara, then leave it.
Are there different Adityas for different months?
Different Adityas are held for the twelve months, the speaker says, and in each month the puja of a different Aditya takes place. When you enter a guru parampara, especially at the time of diksha, certain special sankalpas connected with all those Adityas are also performed, and you are told the particular importance of worshipping the Aditya of the month in which your diksha took place.
Should Panchakshari be done with or without the pranav?
A listener says he has taken Bhagavan Shiva as his guru, does the puja of Hanuman ji, reads the chalisa, and does japa of the Panchakshari. If you are initiated, the speaker answers, do it with the pranav; if you are not initiated, then do japa of the Shiva mantra without attaching the pranav.
In what order should Mahadev, Parvati and the kula's own apsara be worshipped?
If you do the sadhana of Mahadev and Bhagavati Parvati, the speaker says, you will not need to do anything else at all. Even so, if you wish to go step by step, then the yakshini of the kula in which you are initiated, the apsara of that same kula who is proper for you, will be given to you by the guru. If you have done, say, 12 lakh japa of Bhagavati's mantra, then a sawa lakh of whichever Bhairav or Mahadev form belongs to her will be done, and after that the japa of the Bhairav of that kula — though Bhairav's japa and Ganpati's japa come first in any case.
For whom is the pujan of other deities actually forbidden?
For anyone doing avaran pujan in a mandal. Mandal means having taken a sankalp for forty-one days that you will do the complete mandal pujan and avaran pujan of some particular devi-devata or shakti. For them there is a prohibition by guru's adesh, or in many places a prohibition, because within that mandal the shaktis of all are already being worshipped, so there is no need to worship outside it.
Can Nila Saraswati sadhana be done by a sattvik vidhi?
Answering Jai Singh ji, he says only the stotra, the kavach and the like of the sadhana can be done; the full sadhana can be done only after being diksha-holding — these are Mahavidyas.
I have done small anushthans for years and the mantra is memorised — what now?
Absolutely — all these things are never going to go from you, he says. If you do the initial sadhana of Bhagavati Pitambara, then do that one; if you are diksha-holding, do it accordingly. You may do the stotra and the satnamavali. There is Aghor Shabar, you may do that. There is a kavach, the Baglamukhi tantra kavach of the Rudrayamala — you may do that.
Where should someone in Deoghar look for a guru?
Asked by someone living in Deoghar whether there is any guru nearby, he says: go into the Sawar region; in the temples, in the temple of Kali ji and of Bagla Mai, sadhaks each finer than the last are seated. Seeing, becoming acquainted, asking about them, then take diksha. If it seems fitting to you, take it after knowing and testing.
Diksha and siddhi in Annapurna sadhana versus the householder's simple way
The speaker says Diksha for this mantra is needed only by those who want to do Annapurna's sadhana by the krama vidhan and gain special siddhis; such people take Shakta initiation and practise by the Krama Vidya. Of Jagadamba herself only kripa can be had, but her yoginis can be made siddh, and only then does a sadhu or siddha yogi receive a jhola or vessel in which grain and wealth never run short, used for his own living and for jan kalyan. An ordinary Grihastha sadhak, he says, can do this sadhana in the ordinary manner without any of that.
A mantra already given by one's guru deserves a very large anushthan now, rather than any new mantra taken up for the occasion.
Then apart from this, if you are within some guru parampara and have obtained the mantra of any form whatever of Bhagavati, given by the guru, do an extremely large anushthan of those very mantras in the place of new mantras — and the benefit to you will be extremely great.
Shri Chakra pujan belongs to those holding the Shri Yantra deeksha; attempted uninitiated it attaches great dosha, and the speaker refuses all support for it.
If you have obtained the deeksha of the Shri Yantra and know Shri Chakra pujan, certainly do that too in these days. But if you do not have the deeksha of the Shri Chakra and, being uninitiated, you attempt this act, then great dosha will attach — and the speaker says plainly that they can never give their cooperation or support in such things, that it is wrong.
They will not tell you which panth initiated them or which sadhanas they did — only that they do it, so you should too.
From which panth and sampradaya they stand initiated, and which sadhanas they performed — they will hardly tell you everything. They will only say that we do it, so you do it too, nothing happens, these people lie. And then difficulty follows. Where a thing is to be forbidden, people do not forbid it; where it is not to be forbidden, they forbid that thing.
Order of the first sadhanas for a new sadhak without a guru
The speaker says that whatever brings a person into sadhana — tantric attack, enemies, debt, illness, family strife, or simply the wish — coming in is the best thing, and for one who has found no Guru the order is fixed. First the basic vidhi-vidhan of sitting at one's place, which is compulsory before every sadhana; then the guru sadhana, done on the one form that exists chiefly for the guru, since no direct guru or Diksha is there; then, once the guru Mandala's Kripa is obtained and the Dev Deeksha vidhan is done, the Ganpati Vinayak mandala; and only after both are complete, Bhairav — the Batuk Bhairav sadhana. He says all of these must certainly be done, and that lamp-lighting basics are also essential for a new sadhak.
Case: a 41-day Navarna mantra sadhana copied from YouTube without diksha
The speaker presents a true case from the Corona period: a man with no Diksha of any kind, who had long served Bhagavati, went through every Navarna Mantra video on a very popular channel, was motivated by the experiences reported there, and began a night-time sadhana. On red cloth and a red asan he sat from about 10:30 pm to 2:30 am trying to complete 108 malas; for 41 days he kept an Akhand Jyot, offered Naivedya to Bhagavati in a solitary room, then did the Chalisa, the Ashtottara Shatanama, Navarna japa and one mala for Ganpati, nothing else. The sadhana completed calmly with no fear, no Avesh and no visitation; he continued nine malas daily and had beautiful dream experiences, which the speaker calls the proper, positive response for any Sadhak. That was 2021.
Can the Navarna mantra be chanted without diksha and without a yajnopavita?
The speaker says the first fault in the Navarna case is that the man had received no Diksha whatsoever, and not everything, he says, is a matter of bhakti-bhavana. The second is that his Yajnopavita had never been done; he did not wear one at all. Without wearing the yajnopavita, he asks, how will you perform these mantras? Whether every person is an Adhikara-holder for Navarna Mantra japa, he notes, is something he has discussed many times before.
Whether pranav goes with the Navarna mantra is decided only by the diksha guru
The speaker says the man in the Navarna case chanted with Pranav attached and was not an adhikari for that at all. Whether pranav is attached to the Navarna Mantra or not is a separate matter altogether: it applies only to those who are initiated (Diksha), and what their Guru instructs can differ from person to person. It is never a common rule, he says; always remember this.
Take tantric mantras from a Shakta sadhak after diksha and upadesh
The speaker says this is why he tells everyone that tantric mantras like the Navarna Mantra should be taken from the right person, a proper Shakta Sadhak: take the knowledge, receive Diksha, receive the upadesh, get one's doubts resolved, and only then perform the anushthan. Today you may be succeeding in every way, he warns, but the future can turn dark. Stay aware, stay alert and do sadhana in the right manner. His purpose, he says, is not to lessen anyone's faith in the mantra or its deity but to remove confusion, so that no one performs a karma without Adhikara that harms them and their family; harm to even one sadhak of Sanatan is a loss to all.
Who has the adhikara for Shiva-Shakti upasana?
The speaker says nothing can be attained without the upasana of Shiva — the upasana of Shiva and Shakti has to be done, and it is exactly that thing for which everyone has the adhikara. We will not go asking whether your diksha has happened or not, he says, or whether this or that of yours has been purified; but when the shastra has given the order that anyone at all can do it, those things will be placed before you in greater detail.
What is Hal Shashthi, and what may be taken on that day without a Guru?
Hal Shashthi is Balaram ji's birth, two days before Krishna's — the Shesha avatar in his wrathful form. On that day, those who have not obtained a Guru may themselves take the Saur Deeksha, Dev Deeksha, Veni Deeksha and Granth Deeksha.
What is the Gramin Bhagatvaal stream, and what does it do on this day?
One part of the traditions running in Tantra has been the Gramin Bhagatvaal — a genuine but small-scale branch, mostly of Sabari Vidyas and deity-related practices, carried in a subtle and limited form. On Hal Shashthi its Gurus transmit the Vidyas by Upadesh alone.
What is the Shashthi akhada?
In many territories an akhada is held on Shashthi, always in secret — only knowledgeable practitioners, new practitioners and those about to take Deeksha gather at a Tantra Peeth. There Deeksha is duly given, and those already matured in the Vidyas are made to test their strength against one another by their Gurus.
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.
Can a Havan be done with only one Charitra of the Saptashati?
First, you should have obtained the Saptashati Deeksha or the Shakta Deeksha. And what you are describing falls under the Chandi Yaag — for a Havan with all the Charitras you must know the Avaran and Mandala worship: Sarvatobhadra, Navagraha, the sixty-four Yoginis, the sixteen Matrikas, the Lokpalas, the Dikpalas, and all the Kalashas.
What should someone drawn to Dhumavati do instead?
If you must do something of that kind, do the sadhana of Kamala. Why Dhumavati? Is Bhagavati Kamala not capable of destroying your enemies — and if she wished, could she not herself tell Bhagavati Dhumavati to protect her son?
What sadhana of Bhagavati Vindhyavasini can be done without initiation?
A sadhana of her Chalisa has been given. For anything more particular, take Deeksha from a capable practitioner at the Vindhya Dham. Otherwise, make the Sankalpa in Bhagavati Vindhyavasini's name and recite the eleventh chapter of the Durga Saptashati as capacity allows, and the Tantrokta Devi Suktam. That is enough.
Can the eighty-four Khata be learnt from videos?
Information can be given, but if you want to learn these Vidyas in practice, contact a practitioner of that kind and learn face to face. Do not learn the eighty-four Khata Vidya by watching YouTube. People cannot even manage it — at the start they begin playing with the little that comes, and a great deal happens in that alone.
Where should a Saptashati or Shakta Deeksha be sought?
Request it of the Shankaracharya in the Shankaracharya tradition — Deekshas are given at their place, and the right to give it belongs to whoever is seated on that post. It is the best for householders, and no odd sums of money will be involved. You may also take it from capable practitioners of a Shakti Peeth.
Should someone be made a Guru so that a deity will possess them?
Do not make anyone a Guru in the pursuit of wealth, honour or fame. Make a Guru if you want to perform service and worship. Thinking that a Sawari will come — what are you then going to do with the Sawari?
Should a Kinnar be made one's Guru?
The speaker declines to generalise about their traditions, saying their mentality is not the same everywhere. But he notes that of the Kinnars who perform sadhanas, about ninety percent do them by Vama Vidya, by Vamachara — and once you go into Vamachara you will then have difficulty as a householder.
Can a dosha attach to a Guru mantra?
A Guru mantra is a mantra upon which no dosha of any kind ever attaches. If you feel one has, the speaker's reading is that you told it to someone — and the dosha that comes of telling has already attached; forget that a Rudrashtakam recitation will remove it.
Which asana should a householder use, and should the Kavach or the whole Saptashati be done daily?
Every householder practitioner should particularly use the Sukhasana first of all. On the daily count: it is your wish — if you are initiated, do the Saptashati daily; if you are not initiated, do the Kavach only.
A nine-day Navratri sadhana for a householder with no diksha who cannot take leave from work
The speaker says he is giving a nine-day Navratri vidhan for an ordinary sadhak who has received no Diksha of any kind: which mantras of Bhagavati to jap on the nine days and what to observe, so that the Tantrokta — that is, the most intense — effect of the mantra is obtained, Jagadamba's grace comes and one's work is accomplished. The Durga Saptashati path is part of it. He says the whole vidhan is also for people who are working and cannot get leave but still want to keep Navratri; it fits work, daily life and the anushthan together, and is dedicated entirely to householders. He asks listeners to hear it calmly, reflect, and then prepare their own plan for the nine days.
Navarna mantra samput around the Saptashati adhyaya for the undiksha reader: one mala each side or at least nine, without pranav
The speaker says that if one does the Navarna Mantra and the like, make a Samput with one Mala each side — one mala before the first adhyaya and one mala after. If one does not do that, do the Navarna at least nine times. It is done without Pranav. For fuller japa and the methods of siddhi and the like, he says, one should take Diksha and then do them.
Sabar mantras that invoke Muslim shaktis: how they entered and why the speaker forbids them
The speaker says the siddha sadhus of every Sanatan tradition, especially the Nath parampara, accepted disciples of other religions and did not refuse them Diksha; he calls this openness the biggest weakness, since through those disciples the mixing (ghaalmel) was done, and he refuses to name the figures people relate to positively because he does not regard the admixture as positive. So if a Sabar Mantra gives the duhai of a negative shakti linked to Muslim power, declares such shaktis great, or asks you to walk on their aan-shaan, do not do that mantra at all: the Navnath and Gurudatt parampara lack nothing, crores of mantras exist — you simply do not know them. Using those shaktis, he claims, finishes your very roots: a thing uttered from the mouth of one who eats what carries the gau-dosha can annihilate your kul shaktis, your own devi-devatas become kunthit, you never progress, and after death are fit for nothing.
How does one go from the beginning kavach of Pratyangira to a higher level?
The speaker says that to take the beginning sadhana of the kavach to a higher level you should go by krama-bheda: taking diksha and then proceeding in sequence for whichever Pratyangira you are going to do sadhana of. If you state the meaning of Pratyangira plainly it becomes the swarup of Bhagavati Kali, since the swarup of the first Mahavidya from the anger element is hers — so her mool swarup must be done in sadhana first, and only then will the sadhana of the chief swarups follow.
Can there be more than one guru in a life?
The speaker says a guru has never been forbidden. For diksha it is said that whichever kshetra you wish to go into, whichever sadhaks or siddha purushas of that kshetra you are impressed by and wish to go forward with, you may be initiated by them. If your first guru, your physical guru, is living, then you may go forward after taking their permission; if not, then after mentally praying to them for their command, you may go forward after one paksha.
When should one look for another guru?
The speaker says there should be contentment. If it seems that your present guru is not able to satisfy you by knowledge or by their words, and if it seems to you that they are capable, then somewhere it may be that it is not they but we ourselves who are incapable — taking the measure of a guru is not so easy. But where there is dissatisfaction within, there will be no gati; so after requesting and praying to them, you should go forward. One may choose more than one guru in life according to one's desh, kaal and circumstance.
Can the Lalita Sahasranama be recited without diksha?
The speaker says there is a great deal on the Lalita Sahasranama and one should read its phalashruti to understand it. But if you have no Diksha, recite it without Nyasa and the like. In his view reciting the Namavali — the form with "namah" attached to each name — is more appropriate, since the full sahasranama runs as shlokas with all the names in verse. One may recite it that way or listen to it; there is no difficulty in listening.
What should someone do whose Sanskrit pronunciation is not clear?
If Sanskrit does not come to you, he says, do it in Hindi. The video on how the path is to be done in Hindi has been shared again today; and there is the Mahavidya krama by which the Saptashati path is completed very easily in seven days.
May an undiksha person japa the Navarna mantra?
For one who is not diksha-holder, he says, they never speak in favour of the Navarna mantra — they always forbid it. There is much opposition to this from people who invoke bhaav: why will it not happen through bhaav, does Mother not look at bhaav. He asks people to stop tampering in the name of bhaav.
Which mantras must the undiksha never japa, and what changes after diksha?
Navarna and Panchadashi are such mantras that people who are undiksha should not japa them. If the utterance comes in the middle of some path, that is a separate matter. And once one has become diksha-holder, this mantra should never at any time be spoken with the mouth.
How should the mantra inside the Siddh Kunjika Stotra be read?
Wherever the Kunjika path is to be done, the full mantra that comes in the middle of the Shri Siddh Kunjika Stotra — the mahanava mantra of the Kunjika — should be read in the mind alone, not spoken out, not shouted. Those who read it into a microphone, he says, leave them; that is their matter.
Is it wrong to act on correct knowledge a guru has not given?
All the gurus who are giving diksha will not tell these things according to one's liking, he says; they walk by their own rules of conduct and do not say so much. That is a separate view. But if correct knowledge is reaching you from anywhere, which is according to mat and by which our good comes about, then there is no fault in it — it is not that one will act only if the guru says so. If there is doubt, ask your guru.
What is given for one who cannot japa the Navarna mantra?
If you cannot japa Navarna and the like because you have no diksha, then the first mantra of the Argala, with its full method, is broadcast on the channel — with complete viniyoga and nyasa, which he says he has hardly found in any grantha to this day.
Who should not light an akhand jyot at all?
Especially those who live alone and have to leave their place to go to different places — for the akhand jyot there is also this rule, that they must never leave it alone. It is the direct form of Jagadamba; one is not to leave her alone and go from the house or the place. Someone or other will be at home. So those who are alone should not do it in this way either.
What should an ordinary householder sadhak hold on to?
Stuti too is dear to her: do as much of the Shri Durga Saptashati and Shri Chandi path as you can — the Saptashati is Jagadamba's very heart, and the greatest matter of Mai's pleasure comes from it. Many great tantriks are found on YouTube saying that at first they used to do the Saptashati and later left it, then did this and that, attained tantric siddhi, then the shamshaan — that, he says, may be their own personal matter. Ordinary householder sadhaks should take hold of the Saptashati ji and go on, doing it in Hindi itself.
What changes after fifteen, and why were samskaras given then?
After fifteen years, at sixteen and seventeen, the speaker says, hormones develop, our bhav increases and attraction towards the opposite sex grows; at that time the body's energy is very much heightened, and if that energy is not given right direction there is a loss of it and we begin to misuse it. That is why, formerly, when samskaras were performed, people were engaged through pujan-path, samskaras and various kinds of deeksha — which was the period before the coming of the Mughals; after that, all these things for the stage past sixteen years were removed.
Who has actually been called a Bhairav?
He within whom the capacity for bharan-poshan exists has been called Bhairav, the speaker says — and that is never present in any new sadhak. He then asks the real questions: at what time does a new sadhak need a Bhairavi, at what time is Bhairavi deeksha given, and if someone obtains Kamakhya deeksha, in what manner is it obtained, and what has to be done before that.
What does a proper guru have a disciple do first in the Kaul or Shakta marga?
Whenever you do the seva of any Shakti Peeth, or whenever you receive the deeksha of any shakti, the speaker says, the properly traditional gurus — go into the Kaul marg, go into the Shakta marg — first of all have you do, after guru sadhana, the sadhana of Bhairav ji. In Bhairav sadhana such capacity and such experience are obtained that afterwards, when women come before you, your bhav will simply be different; in the traditional way your bhav before everyone will be different.
Is the Ambubachi cloth being sold outside genuine?
Its importance is great, the speaker says, but you will have to see whether the cloth you are getting is truly the right thing. All of you should know that the cloth of the yoni mandal is never given, outside the Kamrup peeth, to persons who are not initiated — whoever may be giving it online or from anywhere. If they are initiated persons in some shakti mandal peeth, then they will certainly have that thing; otherwise, everyone guards this thing of theirs.
Where can the deeksha of Mata Kamakhya be obtained?
By all means take the information properly from some sadhak of the Shakti Peeth and take deeksha, the speaker answers. Take deeksha in the Kaul marg and do it — only then will it be correct.
Can all siddhis be obtained by the guru mantra alone?
Asked about the Mahabhairav mantra, he says it can be used now by taking a sankalp, and that is all he will be able to tell just now. All mantras, he says, are not equal even to the sixteenth kala of the guru mantra. Asked then whether all siddhis can be got by the guru mantra alone, and if so why so many kinds of sadhana are needed, he says it is Mahamaya's own leela; the statement is entirely true in its own place that everything can be obtained through the guru mantra.
I do a hundred malas of japa daily and get fever — what should I do?
One should do only as much japa as the body gives capacity for, the speaker answers. He adds that the Sabar mantras of Mata Durga are available on the Siddh Sabari Vidya channel, and that for the deeksha of Maa Vindhyavasini one may go into the Vindhya kshetra and take it from some sadhak.
Which Tara mantra should be recited, and is deeksha needed first?
Told that suddenly the light of the sun appeared in the head as though from fire and sleep broke, the speaker says control will come — everything will not happen in a single day, it will happen gradually; one will have to learn to control, and at the beginning things will be up and down and it will feel difficult. Asked which mantra of Mata Tara should be done japa of, he says japa of Mata Tara should be done only after taking deeksha.
Can deeksha be taken at Vindhyachal, and whom should one trust there?
After going into the Vindhya kshetra, into the Vindhyachal temple, look at the Brahmins who recite the Saptashati there, the speaker says — some Brahmins go there by daily rule and recite the Saptashati, wearing red cloth or yellow cloth. From among them you may go and take information and ask that you wish to take deeksha of such a kind. You may ask them questions until you are satisfied — my situation is this, this is my kula, it will happen in this manner. Take deeksha when you are satisfied; or, rather than taking deeksha the first time, keep contact with them for some days.
Is the deeksha of Bhagavati Vindhyavasini's own swaroop easy to get?
They will also test you and see whether you are worthy of so great a deeksha, and only then will they give it, the speaker says. Taking deeksha of the swaroop of Vindhyavasini at Vindhyachal is extremely difficult; hardly anyone from outside will get it. But of the shaktis established within her swaroop the deeksha may be had — since everyone has laukik desires, and the desire for wealth chiefly, and in even the desire for siddhi wealth is somewhere lodged, so chiefly it is the Lakshmi-related deekshas that people there give.
Can a Gayatri anushthan be done after using Panchamakara?
When you are initiated in the Kaul parampara, the speaker tells the questioner, at present you are doing Gayatri; there, according to the Kaul parampara, the Gayatri relating to that in which you are initiated is given to you.
Why should a mala, yantra or asana be kept for a lifetime rather than dissolved?
Know it plainly from one thing, the speaker says: in Sanatan and in every tantra parampara it has always been said that one mala, one yantra, one asana should be used for a lifetime — that the older it is, the more it will grow. In their parampara every yantra is made to be dissolved. Even if you do Lakshmi sadhana, they will say do the visarjan after a fifteen-day sadhana. Brother, he says, this same tantra is running — the visarjan of everything; give whatever reason you like.
Can the Durga Saptashati be recited in Hindi without diksha?
Yes, the speaker says: we should do what we are authorised for. Everyone has the adhikar to receive upadesh for pauranik and tantrik mantras — but if you cannot recite in Sanskrit, have no diksha, have not learned, and do not know the vidhan, then do it in Hindi; there is no dosha in doing it in Hindi, and in a Hindi Durga Saptashati path there is no need for the shaap-uddhar. Since your path is anyway an emotional, bhava-based charit path, do it with bhava in Hindi — why do it wrongly? Do it wrongly and you will certainly receive punishment, however much you soothe your ego that your feeling is pure and a mother can never harm anyone: tampering with the mantras, mutilating them and not reciting by the chhandas because you do not know the vidhan and do not want to learn it — that somewhere brings you harm.
Brahma and Vishnu became the first disciples of Shiva and Parvati, and Shiva gave the boon that the night would be famed as Mahashivratri.
Having taken diksha they became the first disciples of Shiva and Maa Parvati, and both of them then performed the puja of Shiva. Shiva gave the boon of Mahashivratri by saying that this night would become famous by the name of Mahashivratri.
Where can one learn basic karmakand, and does Dattatreya jap remove pitru dosha?
Asked whether there is any ashram or gurukul where basic karmakand and puja vidhi can be learnt, he says yes — if you search you will find one; there is one in every tirth kshetra. Asked whether jap of the mantra of Bhagavan Dattatreya gives release from pitru dosha, he answers: yes, absolutely it does.
What should the old do if they cannot do more?
If diksha has been received, do jap of the guru mantra; if it has not, take the name of the one in whom you have faith. If you can do nothing at all, sit quietly and watch a serial about God. If you cannot do that either, you can at least remember. Do the seva of Tulsi ji. Go to a temple and sit on the temple steps and contemplate.
What should be done with the clothes worn for dev diksha?
Asked what should be done after the diksha with the clothes and the rest of dev diksha, he says: after dev diksha you may donate them to some worthy Brahmin, or you may also wear them yourself.
What is the daily minimum he gives for each kind of person?
If you are initiated into some panth, he says, what the guru gives you there is a separate subject and you should do jap of that mantra. But those who ordinarily wear the yogopavit ought certainly to do ten malas daily of either the Gayatri or the Panchakshari. A woman should do ten malas daily of shivaya namah, placing the fourth vibhakti afterwards. This, he says, is the root.
At about eighteen months the groundwork lets a Guru give the Panchakshari straight away, skipping the four opening sadhanas.
At around a year and a quarter to two years. The speaker undertakes to have the person examined by a suitable authority and formally initiated in a proper tradition — and because the groundwork is done, the Guru may give the Panchakshari straight away instead of the Ekakshari, skipping the opening four sadhanas.
What people want instead is Deeksha over the phone and Siddhi immediately after — or, failing that, someone else's Siddhi transferred to them.
Deeksha today, over the phone, and Siddhi immediately after — and when nothing happens, the request that the Siddhi simply be transferred. The speaker's answer is to pick up your own past: five or ten years have gone in wanting everything at once, and not a straw will have moved.
Is Dattatreya sadhana forbidden to someone initiated at the Datia Peeth?
No, there is no prohibition on the sadhana of Bhagavan Datta; it may certainly be done. But on Yantras and the like, the speaker sends the questioner back: since you are initiated at the Datia Peeth, ask your own Guru for the full procedure — which side, what is to be made, how it is to be done.
This guidance holds only until Deeksha; after it, surrender to one's own Guru must be total — which is why Deeksha is not taken in haste.
Until your Deeksha has been performed by anyone, follow this guidance. Once it has, the speaker's own advice is that your surrender must be a hundred percent toward your Guru. This, he says, is exactly why Guru Deeksha is not to be taken in haste.
How much thought should go into accepting a Guru?
Think a thousand times. Once you have accepted a Guru, what he says is a line cut in stone — and changing a Guru later, or performing the Visarjan, brings difficulty. On the Guru's side, giving Deeksha creates a responsibility, and if the disciple commits an offence a sixth part of it falls on the Guru.
What happens when a Deeksha is refused and only Gayatri is prescribed instead?
The speaker's own case: he asked a practitioner at Vindhyachal for Pitambara Deeksha long ago and was deflected — you will become deranged, this will happen, that will happen — and told to do Gayatri instead. He did, Bhagavati's grace came, and the increase of Tapo-bal followed.
A realist, principled position will never agree with an invented one — what is true is true.
They will not agree, he says. Anyone who is a realist and principled will not agree with them. What is true is true; if things are run in an invented manner, that is another matter.
Who may watch a full tantrokta 64 Yogini vidhan?
Ordinary archan and pujan of the Yoginis carries no dosha and no difficulty for anyone. But where the complete tantrokta vidhan of each Yogini is being performed — as with the 64 Yoginis of Bhagavati Lalita Tripura Sundari — it is said that even the right merely to watch belongs only to an initiated sadhak, who alone should sit there and see it.
Who may recite the Pranava with the Panchakshari?
A listener writes that for doing japa of the Panchakshari with the Pranava it has been said that the utterance of the Pranava should be done only by sannyasis, and that therefore they should do only the Panchakshari. The speaker agrees: for doing japa of the Shadakshari, only if some guru gives diksha and then, having given diksha and upadesh, commands you to do the japa, should you use the Shadakshari. Otherwise, if you are not initiated, do japa only of the Panchakshari — and in that too, if you do not wear the yajnopavit, do the japa with namah placed afterwards.
Who may perform a brihad havan?
The video of the brihad havan has been made, he says. If you wish to do a brihad havan with full authority, greater than the vidhi already posted, then become initiated and learn the whole vidhi. Many people have posted the Vedic vidhi on their channels, in which each and every vidhan of the pujan is told, including how mekhala pujan is done; you may see that and do it — but only if you are a dikshit adhikari.
Can Bhagavati Matangi or Sarika be worshipped at home without diksha?
One cannot do such puja even at home without being initiated, the speaker says — such pujan should be done only after taking diksha, because this form of Bhagavati is different. And if someone says that Bhagavati Durga is accepted in five forms, one of them Bhagavati Sarika and Bhagavati Matangi, then he answers that all that pujan is done by the tantric vidhi after diksha has been taken.
Which root forms should a householder take up instead?
Do that, or do Bhagavati Durga, the speaker says — all ten Mahavidyas come within these two forms. Do the root of Bhagavati Lalita, Bhagavati Durga, Bhagavati Kamakhya, Maa Tripurasundari. But when you want to do it fully by vidhi, in sequence, in the correct manner, then do it after being initiated.
When should the dev diksha vidhan be completed?
If a dev diksha vidhan is to be done, if there is no guru and there is a wish to do the dev diksha vidhan, then certainly complete the dev diksha vidhan on that day, the speaker says. The whole subject of the dev diksha vidhan has been shown as a video and is present on the channel; you can do it from there.
At what age should the diksha of the Tripurasundari mahamantra be given?
Asked by Rahul Sharma what guidance he would give if the questioner were his son and wished only to obtain moksha from Maa Bhagavati, the speaker answers that first of all, at an age of less than eight years, he would have him given the diksha of the mahamantra of Bhagavati Tripurasundari. He himself cannot give it, so he would have it given.
Purashcharan follows the first diksha, then the upanayana sanskar and sandhya by vidhi, and tantric diksha at sixteen.
Once that diksha had happened, the speaker says, when the suitable time arrived he would have his purashcharan begun; after that his upanayana sanskar would take place and he would be taught sandhya by the vidhi. Then when he reached the age of sixteen, for further sadhana he would have the tantric sandhya and the vidhan of tantric diksha begun.
Can the Lalita Sahasranama be recited without diksha?
There is a great deal of controversy over the Lalita Sahasranama without diksha, the speaker says. In his opinion too, the subject of the viniyoga and nyasa in it comes up, because it is a tantrokta subject; and on the matter of diksha for Bhagavati Lalita, Shankaracharya Maharaj too has spoken in favour of diksha for it. Even so, if you insist so much, then first do at least five lakh japa of the Panchakshari; after that do dev diksha and so on — or do dev diksha first and then do it after completing the five lakh japa. And learn the viniyoga and nyasa well, or simply take upadesh for the Lalita Sahasranama from someone who recites it.
Can the dev diksha vidhan be done on Gurudatt Jayanti?
Brother, he has been saying it from the beginning, the speaker answers: the dev diksha vidhan is for that very day, and it was on that same day that it was first had done.
Can one keep the danda of Bhagavan Dattatreya on one's own?
Asked about it, the speaker says the fully vidhivat tantric danda of Bhagavan Dattatreya can be borne and kept only if one walks with brahmacharya and by niti-niyam, and above all only if one has received diksha from a special sadhak of his. It is not something one simply picks up.
Which sadhanas fructify quickly with Shani in the lagna?
Sadhanas connected with the body and with kayakalp begin to fructify very quickly, he says. For example: someone with much illness and suffering doing Hanuman ji's sadhana, with Shani in the lagna, doing sadhana himself to remove his physical suffering — better still if initiated. Whichever deity's mantra, stotra or kavach one has chosen, such as the Maheshwar Kavach, in which the prayoga for the destruction of diseases is described, or the Mahamrityunjay Kavach — with Shani in the lagna the fruit for release from physical suffering comes very fast.
Under which tradition does Hayagriva's sadhana fall?
Bhanu Pratap ji asks about the vidhi-vidhan of the special sadhana of Bhagavan Hayagriva ji. It comes under the whole vidhi that is connected with Shri Vidya, the speaker answers; so according to him, if the sadhana of these forms is to be done in vast detail, it will be better to do it after being initiated.
Why is Durga's namavali given instead of Amriteshwari's?
The Bhagavati with Bhagavan Mahamrityunjay is Bhagavati Amriteshwari. Her namavali, in one way of putting it, is furnished with tantrokta beej mantras (Bija Mantra), and in it there is the compulsoriness of Diksha. But Bhagavati Durga is saumya for all and all the mahashaktis are comprised in her, so anyone can recite hers — therefore the 108 namavali of Bhagavati Durga has been kept here.
Who should do the brihad nyasa and the panchanana nyasa?
After this, the brihad nyasa that is done nowadays, the nyasa of the Panchanana svarupa and so on — it remains better if one who is initiated does that. So this much is the vidhi of the nyasa. Having done the nyasa, for Panchakshari there is first the Viniyoga.
On which foot is a kada worn, and does it need separate siddhi?
Asked on which foot the kada is worn and how it should be made siddha — whether the vidhan given in the Siddh Sabari Vidya, the Kali Mata one, can also be used to make a foot-kada siddha — he answers that there is no need to make a foot-kada siddha separately. Having offered it to Bhagavan, and especially having offered it to Bhairava ji, you can wear it on the right foot. Men should wear it on the right foot. And if you are in diksha, in a parampara, then wearing it by your guru's adesh is better.
May the Dakshinamurti Medha mantra be japped?
Asked whether one can do the japa of the Dakshinamurti Medha mantra, he answers: no, brother — in his view the japa of these mantras should not be done without Diksha.
What happens if an initiate does not do japa of his mantra at Kamarupa?
If a person initiated by any Panth, in any manner, in any Sampradaya or any Guru tradition goes to the Kamarupa region and does not perform the japa and Purashcharan of that initiated mantra there, then his Deeksha is wasted.
One who reaches Kamarupa and does not sit and do the japa of his Guru-given mantra is cursed by that mantra and the Guru Mandal
That if, after coming to the Kamarupa region, you do not perform the japa of your Guru's deity-mantra seated there — near the Nilachal mountain, near the Saubhagya Kund, near the Brahmaputra — then that mantra and the Guru tradition running down to you, that Guru Mandal, curse you. It is in the Devi Purana Mahabhagavata and in the Shakti Sangam Tantra.
Who may take the Darshan of the Mahamudra?
The prohibition is on the Darshan of the Mahamudra. Where there is a Guru's grace and a Guru's order the matter is different; if you are married the matter is different; if you are Shakta-initiated with a Guru's order, or your Shakta Abhishek has been done, the matter is different. Otherwise a fault attaches, because it is the Mother's Mahamudra.
What if others speak against your Guru?
Whoever he is, and whether we abuse him or someone else does, let that subject stay between us. For you he is the Guru; he initiated you, and your surrender at his feet should remain. But where a Guru speaks against the Shastras, that is a different matter.
What eligibility is required before practicing a Bhairav Beej Mantra?
A Bhairav Beej Mantra should only be practiced after receiving formal initiation (Diksha).
Who is authorized to recite mantras with 'Om' (Pranava), and what should an uninitiated practitioner do instead?
Reciting mantras with the sacred syllable Om is not authorized for everyone; mantras whose scriptures mandate formal initiation should only be recited after Diksha — otherwise, chant permitted texts like the 108 Names or a Kavach to build the penance power to obtain a Guru.
When does reciting a hymn like Lalita Saubhagya Pradan Stotra require formal initiation?
Hymns like Lalita Saubhagya Pradan Stotra require formal Diksha when performed with heroic/aggressive intent (Veer Bhava); many specific hymns to Goddess Lalita are prohibited without initiation.
What is the Mahapurashcharan of Maha Ganapati, and what is it said to give?
One Purashcharan of his mantra is eighteen lakh; the Mahapurashcharan is eighteen lakh done four times, and only under due initiation from a capable Guru already in an established Kula and tradition — not a newly made one. It is said no power in the world can then resist that mantra.
Who is Bhagavati Matangi, and how far may a householder go with her?
Akshaya Tritiya carries the jayanti of Mahavidya Matangi, whom folk speech first calls the Saraswati of the tantriks. Because she is a Mahavidya, the speaker says a householder without diksha should not do a brihad anushthan or purashcharan of her, but only of her saumya, mool forms.
The vidhi of mudra and avaran pujan is never to be performed uncovered, yet it is now shown openly.
He says so-called Shaktas and others are now showing everything vigorously — mudra, the vidhi vidhan of avaran pujan and the rest — whereas at the time of diksha, when the guru paduka mantra is given, learned gurus say a thousand times that this vidhi is never to be performed uncovered, even before the guru himself. That rule, he says, is being flouted.
Can a group of youths use ugra prayoga against Sanatan?
Asked about a group of youths learning the most ugra prayoga who wish to erase Sanatan, the speaker says the thing can be done and several people are already attempting it. Those who do prayoga in this field are all young men, mostly unmarried, and all have done a good deal of purashcharan. Most listeners, he says, are not even initiated in any kula parampara, so they should increase their tapobala until that capability comes.
Is virachara diksha a licence to eat and drink freely?
No. The speaker says that if you are in this path and must eat, then choose that kind of deity form and take that kind of diksha — but you cannot proceed without knowing the vidhi vidhan and being controlled. Even virachari sadhaks, he says, inevitably fall after a time if they do not walk by niti and niyam. Virachara is not a certificate of licence, and where there is no restraint over the indriyas there is no sadhana at all.
May a Shri Vidya initiate do maya beej japa separately?
Asked by a listener who has had the initial diksha in Shri Vidya, has no separate diksha in the maya beej, but wishes to do its japa, the speaker answers that he should obtain the guru's adesh once. Speak once to those who gave the diksha — "Guruji, give us the adesh once" — and if they say just that much, it is most excellent.
What governs the rudraksha worn at the waist?
The kamarband, the speaker says, is where the most particular matter arrives: if you wish to walk according to tradition, wear it according to the kula in which you are initiated, because the most special place of all is here — the navel, from which we obtain everything. One initiated in Bhagavati's Kamakhya kula, for instance, will wear a full panchmukhi manibandh, but with one thirteen-mukhi or one three-mukhi certainly in it.
The Panchanan Panchakshari yantra given in the Mahakumbh anushthan, and why a shastrokta means matters when diksha is not to be had
Those who were in the complete Mahakumbh anushthan, he says, will have received Bhagwan Shiva's Panchanan yantra, the Panchakshari yantra. He has said from the beginning that not everyone is initiated, and nobody knows where or how diksha is to be obtained; until then, if one has a shastrokta means over which everyone has the right, one should try to carry that.
The sadhak is the fifth tattva, the one who brings yantra, mantra, guru and aradhya into a single bindu
The fifth, the one by whom the piercing is to be done, is you — the upasak, the aradhak, the bhakt, the sevak, the sadhak. You are the one who unifies these four and brings them to a single point, and so you too become of that same deity's form.
The first thing in diksha is the shodhan of the sadhak
He says he is speaking of ordinary diksha and not yet of abhisheka, and warns listeners not to carry his words off as an attack on anyone — he is giving general information for everyone. The first thing in it is the shodhan of the sadhak.
How many generations of gurus must a disciple know?
Three kulas must certainly be known — one's own guru, their guru, and their guru: that is, knowledge up to the dada guru and the pardada guru in the kula parampara. When your guru received diksha, their guru would have done all the nyasa fully and properly and told them everything. Then comes your turn.
A guru does no separate shodhan when daily practice has already made the aura bright
If it is not necessary he will not have it done — because you are already doing japa: doing panchakshari japa daily, Shiva ji's abhishek, Ganapati ji's tarpan, the seva of Bhagwan Dattatreya, deepdaan, teerth yatra, panchabali. Then the energies present in the sukshma sharir outside your body, your aura, will have become so bright that your capable guru will not do a separate and special shodhan; he will accept you through the ordinary sankalpa.
What is the sequence of the diksha ritual itself?
First the upadesh — these are the rules, this is the niti-niyam, this is how you must do it, this vidhi vidhan will hold. Then you are asked whether you can walk in this parampara in this manner. Next the guru seats you and has you perform the full vidhi of his kula: guru Ganapati pujan, guru mandala pujan, kalash sthapan, kalash pujan, yogini pujan, and the pujan of the kula devi-devata and kula rakshak. Then, with the fire kindled and the shikha mantra and the rest, he gives the guru paduka mantra.
Should the guru paduka mantra be the first mantra given?
He says the first mantra ought mostly to be the guru paduka mantra, but people do not give it. He asks listeners not to let doubt arise — he is speaking generally, because those whose gurus will not give it will say that theirs did not. Different people may have their own way and what they give depends on them, but generally, he says, the paduka mantra ought to be given and ought to be received.
By shaktipat and the mantra given in the ear, the deity manifests himself onward in the disciple
The deity is the direct source of energy and shakti; his mantra is directly his own form; his yantra with all his vidyas, and in bindu form he is himself present. The guru, by repeated nyasa and prokshan of those mantras, has himself already become of the form of the deity. Then you, the fifth, are taught the same nyasa paddhati, that energy is projected onto you, shaktipat is done, and the mantra is given in your ear — so the deity is manifesting himself onward and having his own worship performed by you.
Which mantras may be done by anyone even without a guru?
The shastras themselves direct that certain mantras may be done by anyone even without a guru — Panchakshari, Bhagavati's Saptakshari mantra, naam mantras and the like — and about those there is no need for much anxiety. He then criticises those who press niyam and nishedh to a level that cannot be carried in Kaliyug: they ought at least to keep open the option of a path of diksha, telling the listener that if he wishes to walk the right road they will take him into their parampara.
What should a sadhak not ask for inside the garbhagriha?
A secret point, the speaker says, particularly for all sadhaks, for those who are initiated and for those who do sadhana with a feeling of bhakti, with rule and discipline: always remember that when you go into the garbhagriha near Kamrup Kamakhya Mai, do not go in and take up the whole world's entanglement — Ma, give me this, there is such a trouble, this difficulty. Get your mantra accomplished there. From the time you stand in the queue until you have completed the parikrama, remain fasting at every moment — drink water first if the body will not support you — but do japa of the mantra while fasting. And in the garbhagriha of each of these pithas, if you get even 10 seconds of space, touch the water of the kund and do at least 10 japa of your devi mantra.
Is a muhurta needed at a Shakti Peeth?
No. In the Shakti Peeth territories, the Tantra Peeths and Bhagavati's Siddha Peeths where Jagadamba is daily seated — as with the twelve Jyotirlingas, the self-manifested lingas, and the Kashi-like places where Shiva has declared his daily presence — you do not particularly need to look at a muhurta at all. Not even for Deeksha.
Shaktis are also taken into a gaddi through one's own guru, without the sadhak proving his worth
The second, he says, is taking shaktis of this kind into a gaddi through one's own guru. In the first route the unworthy sadhak at least has to prove his worth; the guru assists, so he has some sense that he has to carry it forward, that he has laboured and stayed properly, and he makes the attempt lifelong. Even if suffering comes at first, such sadhaks steady themselves in time — ninety percent steady themselves; ten percent go on calling their own ruin, and are ruined.
How long does a genuine Bhairav sadhana take?
If you wish to go into the tantra kshetra, he says plainly: of the sadhana of Bhairav it is said that Bhairav gives his mantra himself. From the time you are initiated by such capable siddha sadhaks and go into such a parampara, the sadhana is of twelve years — whether it be of Bhagavan Virabhadra or of Bhagavan Bhairav.
Those distributing Bhairav siddhi are not old enough to have completed twelve years of tapasya
And those whose very age is not yet there, he says — from looking at them it does not even seem that they have reached an age at which they would have done twelve years of tapasya and siddhi, or would have obtained so much — they too are shouting Bhairav, Bhairav today. The siddhi of Bhairav is being distributed wholesale.
Diksha taken from such people brings ill effects into householder life
So keep it in mind, he says, that by taking diksha from people of this kind, from anywhere at all, save your own householder life from ill effects coming to it in this way. Do nothing without knowing things.
Bhakti after diksha is a separate matter altogether from the kriyas being warned against
No. If bhakti is to be done, become initiated and do bhakti, he says. From whomever you are taking diksha, from wherever you are taking it, whether of Bhairav ji or of some other devi-devata — do their bhakti; all those things are separate.
What kind of instruction from a teacher is not wrong?
If someone is having you do bhakti, telling you to walk on this path, that you will obtain it when she wishes, that you should do bhakti well, take the mantra properly, do sadhana properly, that it will take you time and your prarabdha will be cut — if someone says that, he says, it is not wrong. But if someone is telling you immediately that pratyakshikaran will happen, that such and such a Bhairav will come, do this and do that, then that is wrong.
A video on Durga's naam mantra, japa-able without diksha, is promised per the Devi Purana
A listener asks him to make a video on a Durga naam mantra which everyone can japa without diksha. He agrees, saying he will shortly make one on the japa of Durga ji's naam mantra, and will make it according to the Devi Purana, calling it a very good thing to have said.
May the Ashtakshar mantra of Ma Durga be done?
Asked whether the Ashtakshar mantra of Ma Durga can be done, he says: according to him, if you do it having become initiated, then it is much better. For the rest, it is your own wish.
What is required for sakshat darshan?
For sakshat darshan, he says, go into the shelter of some connected and qualified acharya. Going into the shelter of such a sadhya and becoming initiated, then do sadhana.
What may someone do who wishes to take up Kali sadhana?
To a listener who wishes to do Kali sadhana he says that if he does it having become initiated from a qualified sadhak it will be much better. The initial sadhanas — the singing of her stotra and stuti for the pleasure of Bhagavati — all this you may do.
Is guru diksha necessary to perfect the thirty-two names of Ma Durga?
Asked whether taking guru diksha is necessary for perfecting the thirty-two names of Ma Durga, he answers: it is not necessary at all; you may do it at your ease, and its vidhi has also been told. For protection, whoever wishes — the vidhi for Durga ji's thirty-two names, the chakra vidhi that has been told on the channel, how the Dvatrimsat Naam Mala is to be perfected — you may perfect it in Gupt Navratri. There is no need of any diksha.
Is a separate diksha needed for each separate sadhana?
Asked whether it is necessary to take a separate diksha for separate sadhanas, he answers: no. Diksha happens only once. If you are doing some particular sadhana, then you should ask your guru once about the vidhi vidhan of the mantra, and he will give the direction; that much is what happens.
The power is obtained by befriending a Sanatani guru, serving him and taking diksha from him
He says they befriend a pure Sanatani guru who has shakti and samarthya, serve him, take Diksha from him and are made to perform sadhanas — and that the sadhaks of that level have always performed the sadhana of two mahashaktis: first Bhagavati Tara and second Bhagavati Shamshan Kali.
Take the case of a neighbourhood sadhak initiated in Shri Kula or Kali Kula, in Kadi or Hadi
Suppose, he says, there is a sadhak in your own area or neighbourhood who is initiated in the Shri Vidya kula or the Kali kula, in Kadi or Hadi — take him as initiated in Shri Kula, in Kadi.
The first step is learning the mantras from your own gurus, then composing mantras of their own
The very first work, he says, is to learn the mantras from your own gurus, take Diksha, perfect them, obtain the kripa of the devi-devatas and obtain boons. And when samarthya of that grade is obtained — such that one can compose mantras oneself and give them potency — the next work is to increase one's shagirds in society.
Diksha of that kind makes you a captive for life and binds your entire parampara
Once diksha of that kind has been received, he says, you become that person's captive for the whole of your life and your entire parampara is bound there. The first thing that will be done is that you will be told not to worship the devi-devatas of your own house — you should do this instead, you should worship Shiva ji — and you will not be allowed to.
With thirty or forty lakh Panchakshari behind it, diksha makes the growth swift
And if by chance your diksha has taken place, he says, it will not take you long to become tremendous — provided you have kept up thirty or forty lakh of Panchakshari japa. Prarabdha is in its place, suffering is in its place, and the samarthya of the mantras is in its place.
One with no guru should do four lakh japa of the ekakshari of Datta's dev diksha vidhan over a year
Assuming you have no guru, he says, then take the dev diksha vidhan of Bhagavan Dattatreya: if you did even one lakh japa of the Ekakshari, four lakh japa, then a great deal will come about. Do a minimum of four lakh japa of the ekakshari. It will take time — take a year — but after a year there will be a difference of earth and sky between your condition today and your condition then.
How should upadesh about matters like purity and impurity be given, and to whom?
He says he has spoken this after much consideration and that it is not a matter of abuse: if such upadesh is to be given at all, and if the person before you is worthy, then it should be an ekantik upadesh — meant for him alone. It is not for the general class at all.
How does one actually call Chandi within oneself?
If you truly want to call Chandi within you, he says, then understand the samarthya of the mantras: do more and more japa, become initiated, learn the nyasa vidhi and perform it. And if no guru is to be found, then by doing the authorised mantras — Jayanti Mangala and the rest, Saptakshari, Panchakshari — again and again and again, make your body wholly deva-maya.
When may one take up the prayogic side and the Mahavidya forms?
After that, he says, when you become fit and Bhagavati gives you the way, if you keep doing that too then a great deal will come about. Then do the prayogic things and the forms of the Mahavidyass, having become initiated. It will happen; it will certainly happen; everything will happen — accept this, he says.
Is there a tantric vidhan for pleasing Shri Ram?
Asked whether tantra has any vidhan for pleasing Shri Ram, since the Ramcharitmanas says one should also do bhakti of Shiva to become dear to him, the speaker says there certainly is. Bhagavan Shri Ram's mantra can be done not only by bhakti vidhan but also by tantrokta vidhan, in which there will be the vidhan of panchang sevan.
Can an undiksha person worship Guru Dattatreya by his twelve names?
Asked by a listener who is not initiated in any parampara whether he may worship Guru Datt by his twelve names and later go on to the Datta Mala Mantra, the speaker says yes, you can absolutely do it.
When sutak attaches to a mantra, how a mantra is made tyaajya and how it is again accepted are intricate, separate vidhans not meant for everybody
At what time sutak attaches to a mantra and at what time it does not, in which mantra it does not attach, and for all these vidhans how a mantra is then made tyaajya and how it is again accepted, which mantra is to be left — all these subjects, the speaker says, are very intricate and separate, and they are not for everybody. In his view, those who are not in a diksha parampara and are trying to gather this on a public platform have no concern with the subject at all. Go and take the information from those who are discussing it at length, and then carry out its practical vidhan; we neither discuss it nor ever wish to tell it, because a thing being shown practically is not for everyone and we cannot do the work of throwing you into a pit.
Which Narayana mantra is proper for a shudra born on Ekadashi?
A listener says he is a shudra and was born on Ekadashi, and asks which Narayana mantra would be proper for him. The speaker says that until your diksha has taken place, until you are initiated somewhere, recite the Vishnu Sahasranama of Bhagavan Shri Hari Narayana. It is written in its phalashruti what a shudra will obtain if he recites it. After that keep a sankalp of this subject in it, because you are desirous of Bhagavan Shri Hari Narayana's mantra and your birth on Ekadashi is also becoming a cause for it, and since you have shraddha, stay dedicated to him. Become a true shudra; walk by niyam and niti. Your samarthya will be equal to that of those who are tapasvi, and by the Bhagavan's grace you will obtain a right path and will flourish in it.
The Mundi who went to lead the people of Tripura off the path was no ordinary person, and Narad was his first disciple
Understand it this way, the speaker says — this is why we say do swadhyaya. When Bhagavan Shiva had to destroy Tripura, study once how he made the whole planning of the Tripura nash, and you will come to know. The one who went there in the form of a Mundi to lead them off the path was no ordinary person: whose avatar is the Mundi? Bhagavan Shri Narayana himself became that Mundi and went. He himself got his hair shaved and reached there; and when he reached and nobody at all was listening to him, who became his first disciple? Narad ji himself went and became one. Whose first diksha happened? Narad ji's, in the Mundi. And all the rakshasas of Tripura would be initiated by these and would get themselves slain — the minister will destroy them; will the devatas come in person?
What does the Parvati Gita say about who may do the Mahavidyas?
The speaker says that by saying such things — that so-and-so people say, that knowledgeable people say this sadhana cannot be done — they have created a confusion in people's minds that the sadhana of this Mahavidya cannot happen. See the reference, he says: in the Parvati Gita Bhagavati has said that you may take diksha of any one among the ten Mahavidyas and do it. So have those who are saying that you cannot do the sadhana of Dhumavati, that you cannot do the sadhana of Chhinnamastika, become greater than Parvati ji? It is absolutely not so. They are confusing you so that you may not be able to do sadhana, so that shakti may not be obtained by you, so that you may not become knowledgeable. They want to rule over you — that is why they are forbidding you this sadhana.
Who has the adhikar to worship a Sri Yantra?
The first subject is this, the speaker says: the adhikar of the pujan of the Sri Yantra belongs to sadhaks and sadhikas initiated in Shri Vidya. The pujan of the Sri Yantra will be done according to the vidhi that is told by guru adesh. Mantra-less pujan of the Sri Yantra does not generally happen. At the least it is done by the Guru Paduka mantra, and by the mantra of whoever it is in Shri Vidya that you have received diksha of. That is the view, that is the subject, he says; for the rest, whether you accept this subject or not is your wish.
Is swaha to be said twice in mantras that already contain swaha?
Asked whether swaha has to be added again at the time of ahuti in mantras that have swaha, as in the mantras of Annapurna, the speaker says this depends on the parampara. Many times there are two swahas, swaha swaha; many times they get the swaha done within that same swaha — so it depends upon the parampara. If your diksha has not happened and you are giving ahuti, then do swaha within the one swaha itself. In that too there is completeness.
How should pranam be made, and what about the mudras?
Asked about the mudras and how pranam should be made, the speaker says: do it with both hands joined. For a special mudra, in whichever kul you are initiated, your guru ji will give you the knowledge of the mudra especially. And as for those who say about ordinary mudras that everybody can do them, that all can do them — brother, at the least there ought certainly to be upadesh for it. What is to be said. What is the difficulty in taking upadesh from someone? If it has to be done at all, then take the upadesh.
How should one get the upadesh from a teacher who says all may do a mudra?
Tell the very person who is saying it should be done, that you yourself give the upadesh, the speaker says. Everyone will come to some field or other at some time or other — say, brother, when will you come to Prayag? The other will say, yes, I will come on such a day. Sooner or later somebody will go to some tirtha kshetra; keep hold of him. Those who say on YouTube that mudras should be done — tell them, brother, you give it. When you reach him, go to him and say, brother, please give me the upadesh. Learn the mudra once from in front of him — the other is teaching it; learn it and keep it. Just take the upadesh once in his presence: brother, do it once and give me the upadesh. What will be lost in it? See for yourself. If at that time he gives it from in front, then say yes, this subject happened. If the other is hesitating to give it from in front, then understand why he is not giving it — apply your own intelligence to this. And if he gives it from in front, then it is jai jai; do it entirely at ease, in comfort.
Is there a vidhan for the Bhairav mantra without diksha?
Without being initiated, the speaker says, the vidhan of the mantra he names — the transcript renders it as the Mahavaro mantra — is on the channel, of how it is to be done; but you will have to do it by its niyam. In a temple of Shiva ji.
Guru Gayatri for those without a guru; the guru mantra for those who have one
The speaker says the Guru Gayatri mantra is the best for those who have no Guru, and best for those who have one too. But those who have a guru have already received a guru mantra, so they should do Japa of that guru mantra and take a vidhan for this Grahan kaal from their own guru; the eclipse is very important for them as well. If they have no time or wish for any other sadhana, or cannot do one for any reason, they should at the very least jap their guru mantra.
What should someone who has never received guru deeksha do on Guru Purnima?
For those who have not received guru deeksha to this day, the speaker repeats what he said last time: the best thing is to find an aged pujari of a Narayan temple, a Bhagavati temple or a Shiva temple — whether he has knowledge of all four Vedas or of not even one, so long as he is aged, of good conduct, or a pujari who performs trikaal Gayatri — and with a feeling of shraddha give him daan punya and dakshina to the best of your capacity on that day, and perform pranayam. Special grace of the guru will be obtained.
Which mantras should be practised in Savan, and what changes for women?
Householders who are initiated should perform the sadhanas of whatever mantras they have received from their guruji, the speaker says; regarding the Panchakshari he has spoken in an earlier live. If deeksha has not been received, then men should do japa without the pranav. Women should place the namah afterwards and should not do japa placing it before, and they should not utter the pranav.
Can one still contact a guru who has taken a new body?
Asked whether, if the guru has obtained a new body, it is still possible to contact him in his former form and to take guidance, or whether that is an illusion, the speaker says: whoever the guru may be, when you have taken deeksha in a parampara, then even if the guru has obtained a new body because of the motion of his karma, the grace of the guru mandal remains upon you forever. In sukshma form the guru continues to bestow grace. Contact in the former form can absolutely be made; whether taking guidance is possible or not depends upon the guru mandal.
Who actually gives deeksha in a traditional parampara?
Keep in mind, the speaker says, that when deeksha takes place — if you are taking traditional deeksha — the person who sits there in body and gives you deeksha is not really the one who gives it; rather the Param Guru gives it, that is, the one who was the first pravartak of that panth, of that marg. In the marg we are in, he says, we are in the Shakta parampara, in the Shakta marg — but even in this marg our first guru is Bhagavan Narayan; the adi guru who is worshipped first is Bhagavan Narayan. That is, we hold in our parampara that Shakta deeksha is being given to you by Narayan.
Can the Pashupatastra be practised without deeksha?
Asked what the Pashupatastra is and whether its sadhana may be done without deeksha, the speaker says that all astra mantras — whether the Pashupatastra, the Neelkanth Aghor astra, the Maheshwar astra, the Aghor astra — should not be practised without deeksha. This, he says, is his own view; you are free to decide for yourself. In his view you should never do astra sadhana without the principal sadhana, because an astra is an anga vidya.
Which Shiv Sahasranama should be recited?
Besides all these, if you wish to go further, then recite the Shiv Sahasranama, the speaker says. Now the Shiv Sahasranama exists in many kinds: among them do whichever you wish, but look at this — if it is written in the phalashruti that reciting it without deeksha will cause difficulty, then do not do that one; do the ordinary one.
What must still be observed while reciting the Shiv Mahapuran?
Full care is to be taken of shauch and ashauch, the speaker says, keeping all these things in mind. In the Saptashati, if you are doing the complete paath in Sanskrit at one sitting, many kramas emerge; and in the Shiv Mahapuran too there is its own great deal of krama, but you may do the ordinary paath. You may recite one adhyaya each day, or you may do more than that too. Asked whether he gives deeksha, he answers: no.
Can the Mahamrityunjay be done in Savan without deeksha?
Asked whether the Mahamrityunjay is to be done in Savan and whether mandal pujan is necessary in it, the speaker answers that the Mahamrityunjay is a Vedic mantra: it should be done only having worn the yajnopavita and having become initiated. To a listener who says the japa told last time continues though sometimes less and sometimes more, and that he is doing the daily observance of Surya, and who asks forgiveness for a child's small lapse, he says there is no lapse and to perform the seva comfortably.
Can the Lalita Sahasranama be recited without Shri Vidya deeksha?
Asked whether the Lalita Sahasranama cannot be done without Shri Vidya deeksha, the speaker says that according to him it cannot, because in it there is the mool vidya, the mool mantra and such mantras whose utterance should not be made without deeksha; people are not the adhikari, and there is the process of nyasa and the rest. And by high-order sadhaks initiated in Shri Vidya too, he says, this very thing has been said — that it should not be done.
What is the first instruction when entering the field of tantra?
That whoever explains the subject properly will tell you that if you wish to do tantra sadhana then, whether you are taking diksha or not taking diksha, you must first do some particular path and puja connected with the pitrs. The speaker says he says it safely: recite the eleventh adhyaya of the Gita and dedicate it to your pitrs.
How can Maa Gayatri have been cursed?
Answering Shivam Singh ji, who is anxious about the curse and about the fruit therefore not being obtained, he says there is no need to be anxious: the Shraap Vimochan has been given — do the Gayatri Shraap Vimochan and then do it. And if you are initiated, that is if your yajnopavit has been done, then the acharya you chose, who gave you and put upon you the yajnopavit, must have given you the upadesh of Gayatri, and must have told you how Gayatri is done — so why are you becoming anxious? If you do not wear the yajnopavit, then first wear it, do your whole janeu-yajnopavit sanskar by vidhi, then take diksha and do the whole Gayatri; otherwise this whole question of yours is in vain.
Can Kamakhya sadhana be done without diksha?
Asked whether the sadhana of Maa Kamakhya can be done even without diksha, he answers that the kavach and so on may be recited, but japa of her mool mantras and the like should not be done. He adds that Haridra Ganpati should be done having taken diksha.
Is diksha necessary for the Durga Saptashati?
Asked whether diksha of the Durga Saptashati is necessary, he answers no — one cannot say it is very much necessary in that way. You can recite it by the ordinary vidhi vidhan. If you have to do some particular vidhan, if you have to do a yaag and the like, then diksha is necessary; Shakta diksha is necessary.
Is there a dosha in seeing the moon on a Chaturthi?
Asked whether a dosha attaches if the darshan of the moon happens on any Chaturthi day, he answers that the dosha of the chandra darshan of the Bhadrapada month has been spoken of particularly, and that the katha of the Syamantak Mani should be heard. Asked next by Uday Pratap ji, who wants diksha in the Shri Kul and is from Kurukshetra in Haryana, where the diksha will be from and what the beginning rule will be, he answers that he wants diksha in the Shri Vidya, diksha in the Shri Kul — so take diksha in the kula of Adi Guru Shankaracharya, and begin everything from there; there is no need to wander anywhere else.
The Puri Shankaracharya's position on nyasa and diksha for the Lalita Sahasranama is cited against the conflicting claims made online
The speaker says a great deal is being said on YouTube and asks how many things one could prove wrong, since everyone has his own self-serving proof available. He gives the example of the Shankaracharya Maharaj of Puri, who said — and said truly, in his view — that in the matter of the Sahasranama of Bhagavati Lalita Tripurasundari, if you go into the full vidhan, with the process of shodhan and with nyasa, brihad nyasa and the rest, then how can an unauthorised person perform those processes? For the nyasa of the mantras connected with the Trikuta — without your diksha having taken place, how can you perform their nyasa, and how will you even know it?
What should be done before taking diksha in a Shaiva parampara?
To a seventeen-year-old about to take diksha in a Shaiva sampradaya, the speaker says that if the guru who will give diksha is one who gives it in that parampara, then doing an adhikarik japa of Panchakshari beforehand, according to one's adhikara, is very good. Do at least sava lakh; at most five lakh, ten lakh, as much as possible.
Panchmukhi Hanuman with a bija mantra is done only with diksha — and never without the bija
Asked whether Panchmukhi Hanuman can be done without the bija mantra by one who is diksha-taken, the speaker says that is not to be done at all. If it is to be done, it is done with the bija mantra alone.
Ten malas of the diksha mantra every day, and why Panchakshari is called the Panchanani vidya equal to Gayatri
They themselves are of the Mahadurga kul, the speaker says, so they should do a minimum of 10 malas of the Mahadurga mantra every day. If diksha happened and the mala was merely received at the start and nothing is being done, nothing will happen — do what you received, and if you received nothing, do Panchakshari. Where you complete even three days of pujan, there are many parva kaal you do not even know of, and japa-tapa done in them makes the vidya grow. The Panchakshari vidya, the Panchanani vidya, is all-capable in itself and equal in rank to Gayatri: both arose at one time and in one manner, from the five faces of Bhagavan Shiva. And the greatest thing is that everyone has the adhikara to do it — so do it without worry.
Tara Shatnam Stotra and havan: only for the initiated
Asked under which name to do the havan at home after japa of Bhagavati Tara's Shatnam Stotra, the speaker says to do that stotra only if you hold Diksha; otherwise offer the japa and its samarpan at a Shiva or Bhagavati temple. Her Havan vidhi is somewhat Ugra — it is not certain that only ordinary energy is projected — and when you do her havan her shaktis and attendants come, so without that preparation there will be trouble.
Bagla Pratyangira kavach: wear it, do not recite it
The speaker says he has never told anyone to recite the Bagla Pratyangira Kavach. The kavach can be worn, while you keep doing anushthan of Bhagavati's ordinary saumya forms. Having the right to wear a kavach does not mean you have the right to recite it — those initiated in its Purashcharana are the ones who made it, and not everyone can make everything. Recite only the saumya forms you have been doing; show no extra cleverness here, or you alone are responsible for the upheaval that follows.
Tara Stotram sadhana of 43 days: only after diksha
Asked what to do on the last day of a 43-day Tara Ma Stotram, the speaker says he always tells people that all such sadhana of Tara Ma is to be done after taking Diksha. He has never discussed a 43- or 41-day sadhana on this channel, so learn the complete vidhi from wherever you took it — from your guru or guide. Tara is not a game; Bhagavati Tara, the tantric form of Kamakhya Mai, Bhagavati Dhumavati and Tripura Bhairavi are no joke.
Why can 1100 japa not produce a special effect?
He asks what special effect a person expects after 1100 japa. It may not even be capable of cutting the prarabdha of a single month of our own karma, because it will not be done with that much vidhi vidhan, no material substances are being used in it, it is an ordinary recitation, there is no assurance that the pronunciation was a hundred percent correct, and it is not being taken up from a guru. Many subjects enter in, and so it takes time.
Matrika granthas have gone viral, but matrika sadhana cannot be done without a guru
He notes that granthas connected with matrika sadhana have now gone viral and reached people. That cannot be done without a guru. But since in the present age there is a race to tell everything — to show that I am learned, I have this thing, so I am telling it — people put it out, because only then will they go viral and only then will people know that here is a capable person with so many things.
Inside a kula parampara one becomes capable in sequence and receives the adesh for beejatmak sadhana
He says that when you go into a kula parampara you will become capable in the prescribed way, proceeding step by step, and you will receive the adesh for beejatmak sadhana. If you have gone into such a kula, and the sadhana of every shakti is done there in the prescribed way, then you will come to know that this subject is not so easy.
What can an ekakshari mantra do if it is taken properly?
He gives the example of an ekakshari mantra — Bhagavati Kali's Chintamani, the Kali pranava, the Devi pranava, or any deity's ekakshari pranava mantra such as Bhagavati Pitambara Baglamukhi's. If only that is taken in a proper kramagat Shakta diksha, and after it four lakh is done — one lakh gives one prasaran, but four lakh is held to be the mool prasaran, at minimum a fourfold — and it is done traditionally, then by the effect of that one ekakshari mantra a great many works and prayogas can be performed, and the prayoga of several mantras can be accomplished from it.
What else must accompany a kramagat ekakshari diksha?
He says a great many subjects attach themselves besides this: if a kramagat diksha of an ekakshari has taken place, then what else has to be done alongside and how, the Mahamrityunjay, how the Bhairav is to be carried along, and which beejakshari your diksha was in — whether it was in rakar or in lakar. All of this, he says, only your guru will clarify.
What happens when the guru finally arrives?
He says that whenever your guru is obtained, if by your karma a guru is met and he tries to explain, your mind will run: but we already know all this. Ah, guru ji is telling rather less. Ah, he is telling it a bit wrongly. And because mantras work on bhav, that is the end of the story.
Having already read of Baglamukhi's rakar, lakar and trayakshari, the bhav is divided before the guru speaks
He says: guru ji will tell you to do japa of the ekakshari. But you have already read and heard and known that in Baglamukhi Maai it is not in rakar; that if the la and ra one is taken the mantra becomes trayakshari, and that even if it is done in the ekakshari it becomes fierce. And guru ji did not give that one. So you are indeed doing japa of the ekakshari, but your bhav is not in that mantra at all — your bhav has gone somewhere else. This, he says, is what happens from obtaining these things without authorisation.
The four and eight Bhairavs, the sixty-four yoginis and the patala all have to be specified
He continues: the four forms of the Bhairav of the veeras that will run with her — which one will that be? The eight Bhairavs will be the same eight, but in what manner will their mantra be? Along with them the sixty-four yoginis will be there — what will their form be? If pujan is to be done in a patala, which patala will one go into, will one go into the avrit vritta, which will one go into? These, he says, your guru can tell you very correctly if you do it after being initiated.
Should a parad shivling be kept, and by whom?
The second matter is the parad shivling. That anyone in the present time is making and giving a hundred-percent parad shivling by accomplishing paras rasa is, he says, itself an astonishing subject. If it is an original parad shivling then it is fine. He says he cannot interfere much in this and does not wish to break your shraddha, but his statement is that at least those who are sadhaks, initiated sadhaks of that level who have a guru's adesh, should perform the sadhana of a parad shivling.
How should one judge whether a stuti or stotra may be recited?
He says that even the ordinary vidhi vidhan of these forms would be improper to do oneself without taking it from some worthy knowledgeable person of their parampara. For stuti, sahasranama and stotra, look at the phalashruti: where it is described that yes, anyone may do it, that if a householder does it these things were obtained, it may certainly be done. But if the phalashruti says it cannot be done without diksha, or if any kind of restriction, any vidhi-nishedha, has been placed in it, then it cannot be done. This, he says, applies to every form.
Does one need a separate diksha for Chhinnamastika after the Panchakshari?
Asked whether, after taking Panchakshari mantra diksha, the Chhinnamastika mantra has to be taken separately, he says yes — Maai's diksha will again be entirely separate. Even if the diksha of the Panchakshari has taken place, you have to take the Shakta diksha if it is of Bhagavati Chhinnamastika, and then her whole vidhi vidhan will be separate.
How should one perform the nitya seva of Purnagiri Maiya?
Asked how to do the seva of Purnagiri Maiya and which mantra to utter for the nitya seva, he says that among the 51 Shakti Peeths, and the mool aadhaar peeths, whenever the pujan of any shakti or any devi takes place, the pujan of Bhagavati Purnagiri Peeth and Jalandhar Peeth and all of these certainly happens. So do the pujan according to Maai's form, or according to the mool form; and if you are not initiated, proceed according to the first mantra of the Argala, or, if you wish to go into the brihad form, according to the yantra of the Durga Saptashati.
What do young sadhaks start doing too soon?
As he was saying earlier, he repeats, both Mahamaya and maya have their grace upon a sadhak; maya too runs her course. In today's time, he says, the people of the new generation, the young sadhaks, very quickly begin distributing mantras directly, giving diksha, even holding shivirs, or elaborating things — they start all this very quickly. They show themselves mature very quickly, that we have become mature, that the knowledge is complete.
Four videos a day leave no leisure for anything else, and the tapobal is destroyed
Now this same thing, for as many people's prarabdha as he interfered with and did not destroy — all of it has now collected in one place, he says. And in his lifetime he did no special work for its sake, because there is no time. If it is seen in the present perspective, there is no leisure from putting up four videos daily on social media. They are cutting tantra, giving mantras to others, telling sadhanas — performing many kinds of kriyas and destroying their own tapobal. They take up new things, but are not able to destroy their prarabdha.
What is the principal sankalp in the guru mandala pujan?
He says that when you enter the field of tantra, in the guru diksha you will receive the whole description of the guru krama and the guru paduka; and in the tantric pujan of the guru mandala that takes place — every Purnima, or as the parampara has it — the principal sankalp is of exactly this subject: that in this ayana, whether Dakshinayan or Uttarayan, from this month to this month, in the time between two pujans, whatever tantric procedures have been performed and whatever known or unknown dosha has arisen from them, connected with prarabdha and the rest — a whole broad sankalp — for its nivritti we are taking the sankalp of the guru paduka pujan. And then the whole pujan takes place.
The brahmins' Shravani upakarma on Purnima has a far larger counterpart for tantra-agama initiates
He points to those who perform the Shravani upakarma properly, which will now happen on Purnima — on Shravani Purnima the brahmins will go and do all of it. What is that subject? According to the Vedic order they are performing that whole abhishek, fixed for the whole year. But for all the rest, or for those who are initiated according to tantra and agama, there is a very great deal of subject matter.
Why is giving and taking limited until one is purnabhishikta?
For those who take, he says, the matter remains very ordinary; but it is the givers who are concerned — and it is for this reason that it is said that until one becomes purnabhishikta, this process of giving and taking should be kept very limited. And after becoming purnabhishikta, in the mandala, in the guru mandala, at least half of some grace comes about — that yes, dharma-enjoined karma is being done to increase the parampara — and there a great deal is set right by the grace of the gurus.
Whose burden is a shishya's karma?
He says this whole subject will in time fall upon one's descendants, the karma that remained accumulated, connected with the prarabdha of others — which is why Ramakrishna Paramhansa ji himself suffered it and departed; he underwent affliction. Many such sadhaks are met with, upon whom the burden of their shishyas falls: a sixth share of the shishyas falls upon the guru. If you are making someone a shishya, and he commits papa, then a sixth portion of it will come to you. To the wife half is given; to the guru a sixth is given.
Does the shishya's punya also come to the guru?
So those who think that we will do this and we will do that — brother, it is falling on them from it. If he is doing punya, then that too will come to you; and if he became engaged in papa karma, if you gave to an unauthorised person and he has begun to commit outrages and is doing wrong, is behaving contrary to dharma, then that too will be obtained — a sixth portion.
Those who give and take must stay greatly alert, and avoid the trap of kripanta
What should be done, he asks. Brother, those who perform the process of giving and taking should remain very greatly alert. If they are not following the niti and niyam and are becoming kripan, then remember: kripanta does not leave one anywhere.
What fills the body with energy and removes laziness?
Asked how the body may be filled with energy, so that remembering it at the time of war one becomes very terrible and no laziness comes, he says that for this there is the veer abhishek of the Mahamrityunjay. Of all the shaktis of the veer category, when their initiated sadhaks complete the purashcharan — the mahapurashcharan — of the mantras, taking the Mahamrityunjay for instance, which has separate kramagat dikshas and mantras according to the form.
How should one obtain the ekakshari diksha of Mahakali?
A listener asks about samput of the Tantra Devi Suktam with Jayanti Mangala Kali, and how to obtain the ekakshari diksha of Bhagavati Mahakali, and how much. He says the samput of the Devi Suktam with Jayanti Mangala is fine. But if you wish to do the samput in order that you may obtain the diksha, then do not fix a number for it — that will happen when it is to happen. First do as much japa as possible of both independently, and only then do the samput.
Should an ordinary sadhak recite the Bagla Hridaya mantra?
Asked by a questioner who recites the Hridaya mantra of Baglamukhi and wants to give a satvik khappar at the end of the recitation, and who asks any initiated sadhak to tell him, the speaker answers sharply: when you know it is Bagla Hridaya, then ordinary sadhaks should not recite it at all. If you are an initiated sadhak, your guru will certainly have told you the vidhi of filling the khappar. Do not attempt to take things of this kind from another initiated sadhak.
Does the khappar change with the beej one is initiated in?
He tells the questioner that the thirty-six syllables of Bhagavati Bagla, which people call the beej mantra or the mool mantra — if one proceeds even according to that, and if you study the tantra granthas, then according to the several beej mantras of Bhagavati Bagla that are current, the khappars change as well. Which beej were you initiated with? Whether Hreem, or Hleem, or Hreeng — the khappar will change accordingly; and if you were initiated in Hreem and the khappar vidhi of Hreeng is given to you from here, he says bluntly, there will be a bamboo in your backside, boy.
Which forms of Hanuman ji may not be touched, and by whom?
The prohibition on touching is not on every form, he says. Where Dakshinmukhi Hanuman ji is, there it is forbidden, because that is an ugra form; where Hanuman ji is seated on a pretasan, then it is forbidden that you touch. And it is not only for women: for the ordinary sadhak who has not obtained deeksha, whose deeksha has not taken place, it is also forbidden.
In a temple nothing but Shiva ji should be touched; the shringar is left to the shringariyas.
His own belief, he says, is that whoever's mantras you are initiated by, if you are going into any temple, do not touch anyone other than Shiva ji. What is the need to touch the murti? The shri vigraha should not be touched: that much purity, that much divinity, is not always and forever present within us. Only those who are initiated, who have the knowledge of all those things, should do the touching and the shringar.
How should a person serve a deity without touching?
Without touching, give it to the pandit ji, he says. The pandit ji will perform the pujan in your name, he will do the shringar, he will put on the flowers and garland. He will be initiated, he does his own rule and dharma, he does his Gayatri, he has the adhikar — let him do it. Our concern is with the blessing; what great blessing are we going to get by touching them?
Which deity's mantra is best to recite between noon and six?
Asked which deity's mantra is best to recite from twelve noon to six, he answers that it is whoever you are initiated by, whichever form's deeksha you have obtained — everyone has his own form, and you should act according to that.
What does he say to someone writing his deeksha mantra publicly?
He tells a questioner that, being an initiate, he is writing his deeksha mantra publicly in front of everyone, and asks him not to do things of this kind. He says he is shaking him because, being initiated, he should take this thing from his own guru ji: why are you wandering here and there? All these things should not be taken from anyone else at all. Those things which are common, those he is giving in any case.
Can women perform havan with the Tantrokta Navarna mantra?
Women can perform havan with the Tantrokta Navarna mantra, he says. More than the Navarna mantra, though, he says to use the first mantra of the Argala. If you have the deeksha of the Navarna mantra, then you can do it.
Who may take up the sadhana of Bedi Hanuman ji?
Why do you wish to do the sadhana of Bedi Hanuman ji, he asks the questioner. If you are initiated in tantra, then it is all right, you may do Bedi Hanuman ji; but do his sadhana only when you will have done the preliminary sadhanas. Do sadhana of this kind only if your brahmacharya does not break, if everything is right, and if you are strong in mind — otherwise, if you have made any error after doing all these sadhanas, then folding your hands there will be of no use. He cites Daksha Prajapati, who went on speaking the Panchakshari mantra of Bhagwan Shiva at the last moment, and whose head Virabhadra ji blew off; so do the Bedi Hanuman ji sadhana with thought and understanding.
Ishta sadhana by the janma nakshatra as the simplest remedy
If the pocket does not allow endless remedies, the speaker says the simple thing — and in his own experience the best results — is to go by jyotish, by one's birth nakshatra: do the sadhana of the ishta according to the janma nakshatra. That is the easiest upay and nothing else, but it must be kept up for a long time. After that, if one finds a qualified guru or a qualified sadhak and is initiated by some vidhi-vidhan under him, the sadhana gives good fruit.
The first question that rises is whether a mantra becomes siddha without a guru
The speaker says that on the very day a person lights a lamp and starts reading some mantra, the first question the mind raises is whether you have a guru, and whether a mantra without a guru will become siddha. Talk to anybody, tell anybody that you do japa of such and such mantra, and the first thing they will ask is whether you are initiated.
Some are genuinely afflicted by abhichar and have already paid for mantras that did nothing
The fourth kind, the speaker says, are genuinely afflicted somewhere by abhichar. They are all in distress, very troubled, have tried with their own hands and feet, have done sadhana by themselves — genuine people. Some also do sadhana by paying money and take a mantra, on the thinking that a mantra taken from the mouth of a siddh purush will give siddhi properly. It does not work there either, so they go to somebody else; the problems are complex and no way out emerges.
What does the tantric guru parampara actually say about taking diksha?
For that reason, the speaker says, in the traditional things of the guru parampara of the tantra marg it is said that you do not need to take diksha from anybody — rather you must make yourself worthy enough that the gurus who have been yours at some time carry you into their own guru parampara. That is the reality, he says, and not that we want to go into tantra so we make anybody at all a guru.
Vaishnavas on the bhakti marg want naam diksha without asking what they actually need
Those who go on the bhakti marg, the Vaishnav people who are in the Vaishnav sampraday, also do not look at what it is they need, he says. They only want to get the naam, to get naam diksha. They just want to be initiated; who the guru is is of no concern.
Should you ask someone to make you a disciple?
A guru is to be searched for in this way, he says, and not by going to somebody and saying: make me your disciple. That you should absolutely not do. Whatever is truly to happen will then happen by itself. And if on hearing someone's words you feel you should walk with them — as many people say to him that they wish to walk with him — then be free of the worry that only if you take diksha here will you be able to go forward. The path they will show here will be the one by which your welfare happens; things that would bring harm are simply not told here.
What does he say diksha has turned into?
Somewhere in the present time it has reached a place and become a business, the speaker says: take diksha or it will not happen. Brother, he says, lakhs of people are lying dead having taken diksha. Nothing is happening in anybody's life.
A guru is not fifteen or fifty thousand taken for a diksha and a mala handed over
The point is to get a correct guide, he says, and not that somebody merely had you shout bol bam, took fifteen thousand or fifty thousand for the diksha, made up a story and it was done. Gave a mala, keep doing japa, done — no.
Do the sadhanas given on the channel need a guru?
Do the initial sadhanas that have been given before you all, he says. Of all the sadhanas given on the channel, apart from one or two, there is nowhere any need of a guru for you. There is no need of a physical guru, nor of anyone to put a mantra into your ear. For those mantras, a guru is needed.
What does he say about initiated people who never see their guru?
Among those listening, he says, there will be many who are initiated — and how many of them will be such that after taking diksha they were not even able to see the face of their Guru ji. This happens too. The diksha was taken and the Guru ji is simply not available; even to meet him an appointment is needed. So what has been gained by the diksha? People are wandering street to street having taken diksha. What is the use of such a diksha? We will go to those who come the moment we call them, and for that the grace of the guru mandal alone is needed.
How does one obtain the grace of the kuldevi Bala Sundari?
If your kuldevi is Bala Sundari, he answers, then it would be best if you become initiated in the Shri Kul. And until you are initiated, do the pujan and path of Bhagavati through her Sahasranama, through the Lalita Sahasranama; that will be the best.
How long should one mantra be held, and with how much japa?
It is said, the speaker reports, that you should do sadhana of one mantra for at least three years. In between you may do one-day or three-day sadhana of different forms, but there should be one mantra in which you are initiated, or in which you have very great faith, of which you keep doing anushthans and purashcharanas of five lakh each.
Should Navarna or Siddh Kunjika be done without diksha?
In his own reckoning, the speaker says, Siddh Kunjika and Navarna japa should not be done without diksha. He says listeners are free to agree or disagree; he is putting his view according to his own experience. If you do it, do it within a limit — he is not forbidding it — but if you do unlimited japa while not being initiated and not being an adhikari of the pranava, and you do japa with the pranava attached, then harm is done to the devatas.
Should a householder take the satvik pyala or the aghor pyala?
Asked whether to take the satvik pyala or the aghor pyala, the speaker answers that if you are a householder, take the satvik. If you are leaving householder life, then you are free to take whichever you wish.
May a woman do Gayatri japa after being shown a sign in a dream?
A woman who does Navarna japa says she received a sign in a dream to read the Gayatri mantra, and asks what to do. If you are a woman, the speaker answers, the adhikara of Gayatri japa does not belong to a woman; you should not do Gayatri japa. As for the Navarna, if you do its japa and are initiated, that is very good; if you are not initiated, then you should do its japa within a limit, in a limited quantity.
Whose upasana gives ashta siddhi and mahasiddhi in this age?
Asked whose upasana among the hundred mahamantras can give ashta siddhi and mahasiddhi in this age, the speaker answers: do upasana of Bhagavati Mahavidya Kamala. Becoming duly initiated, do her panchang sevan and thereafter dashang sevan and so on, and continue her upasana for the whole of life.
Impure Sanskrit uchcharan in the Saptashati path
The speaker says someone who has never pronounced Sanskrit and is going straight to a Sanskrit path must first learn how it is recited — from a scholar or a knowledgeable person who does Saptashati or Chandi path, a sadhak, a brahmin, or a mother with Shakta diksha — sitting in their presence, learning the uchcharan purely and practising before them. Impure uchcharan causes trouble; saints relate cases where wrong pronunciation changed the fruit of the path. As one small example he gives the sixth shloka of the Durga Kavach, where भयार्ताः is read in a hurry as भरताः or भर्यताः, both wrong; many such mistakes happen in haste and the meaning turns into its opposite.
Can the Durga Saptashati be recited without Navarna diksha?
The speaker says no. Two things are wrong: skipping the nyasa because one does not know the vidhi, and reciting the Saptashati without the Navarna because one has no Navarna diksha. Without diksha the Navarna cannot be chanted — it is no ordinary mantra but one of the three mantra-rajas alongside Tripura Sundari's Shodashi and the Panchadashi, and these are never to be transgressed. He dismisses the "she is Jagdamba, she is Mother" objection: Mother is one thing, the mantra's effect another. The uninitiated do not know whether its bija is voiced in ga-kara or ma-kara, whether they belong to Kadi, Hadi or Sadi, that every mantra has its own yantra whose avaran of anga-shaktis is seated with peeth pujan, or that diksha follows the region's peeth — things told only in traditional diksha. So take Shakta diksha; there is nothing else to do.
How the uninitiated get adhikar for the Navarna and the Saptashati path
The speaker says that if you have no deeper knowledge, at the very least take the upadesh of the Navarna from someone who wears the yajnopavit and does Gayatri and the like — a sadhak or a brahmin — take Shakta diksha, and take upadesh or adesh for the Saptashati. Request the brahmins who recite the Saptashati during Navratri, in Navratri itself, to give you adesh and initiate you in the Shakta line. Whoever wears the yajnopavit and does trikaal or two-time Gayatri, or recites the Saptashati daily, can give that adesh; it confers adhikar and no dosha attaches. This much should be done so that the path can be recited without dosha or problem.
Shatchandi without diksha or guru adesh
The speaker says that undertaking a Shatchandi vidhan — 100 Saptashati paths — while having received no diksha of any kind is not proper and will cause trouble. For it one needs the adhikar of the Navarna and upadesh for the Saptashati path; without these, trouble follows. So if you are going to do a Shatchandi, never do it without diksha and without guru adesh.
Devi Sukta as the uninitiated's substitute for a Shatchandi
The speaker says that someone without adhikar who wants to act on bhava should recite in Hindi, or recite the four independent maha-stutis, and follow chapter 13 of the Saptashati: there the king Suratha and the vaishya Samadhi, reciting the Devi Sukta alone, did tapasya on a riverbank for three years with a clay image, offering flowers, incense, havan and bali of their own blood, until Chandika appeared in person. Bhagavati manifested from the Devi Sukta alone. So take refuge in the Devi Sukta — 100, 500 or 1000 recitations are no problem — whereas transgressing the whole Saptashati in a Shatchandi without adhikar brings trouble.
What should an uninitiated person recite instead of the full Saptashati?
Summing up the seven points, the speaker says that if you are adikshit and cannot pronounce Sanskrit, recite the Ratri Suktam, the Devi Suktam, the Indradi stuti of chapter 4, and the 35 stuti shlokas of chapter 11 — from these Bhagavati's full grace and blessing will be obtained. Do them in Sanskrit, do them chanted. But done without adhikar, he says, the full path is our loss and yours, and your loss is Sanatan's loss; so get initiated by a qualified person this Navratri, learn the vidhi and then recite.
Can other deities be worshipped in the same kalash as the ishta?
Asked whether, in a symbolic sadhana, the pujan of gods and goddesses other than the ishta may ordinarily be done in the Kalash itself, the speaker says it certainly can. This time's Diksha vidhan, he says, has been shown done entirely on the kalash precisely for this reason — so that those videos may be cut and made separately to show that this is the manner of kalash pujan. In it you may do the puja of all the gods and goddesses in this way; do it exactly in the manner told there.
Should someone who already has a guru do this diksha vidhan?
Asked whether those who already have a guru may do this Diksha vidhan for the pleasing of Bhagavan Dattatreya, the speaker says there is no need for the diksha vidhan. You may do his pujan, you may do his Havan. There is no need of diksha.
What is the daily pujan vidhan in the Datta sadhana?
Asked what the vidhan of daily pujan is in the Datta sadhana, the speaker says it has already been told — there is a video on the channel, in the Diksha vidhan, as to how it is to be done daily. The ordinary things have been told in it.
Can the Durga Saptashati be recited without Guru Deeksha or a Guru's order?
It is a Pauranik mantra and a formidable Tantra both at once, and it depends on the purpose. For devotion, surrendered to Bhagavati and seeking her grace, you may absolutely do it without any Deeksha. To go by the full Tantrokta procedure, where the subject of prayoga arises, you should be Shakta-initiated.
Who may teach the Saptashati or give it to someone outside the family?
To do it for someone within your own family — a son, husband, wife, parents — is a householder's duty and is fine. But to give Deeksha or teach others, as people are doing nowadays, one should at minimum be initiated in some Panth or tradition, have performed the Purashcharan oneself, and have the Guru's order.
Should a Deva-darshan in a dream be described publicly?
Never. Ask privately if you must ask at all. A Deva-darshan should never be a matter for display; a mantra given in a dream should never be asked about publicly; a prescription for a mantra's use that reaches you should not be asked about publicly either.
Only what everyone is generally entitled to is given out; the complete Mala Mantra needs at minimum the Upadesh for Bhairav ji
No. The speaker says he can give only what everyone is generally entitled to. The half-and-incomplete Mala Mantra he sees being given in place after place he will not give; and for the complete one, at minimum the Upadesh for Bhairav ji should have been obtained.
How should one seek diksha in the Kaul marga, in the Kali kula?
Vishal Bharti ji wishes to go into the Kaul marga. Then, he says, stay in the contact of some good sadhak related to the Shakta sampradaya, or at whichever Shakti Peeths there are, learn the vidhi-vidhan, examine and see how far they can go with you, or whether you are suited to them and they to you — having seen all this, then do it.
Once initiated, ask the guru for a Shiva mantra and do panchang sevan
Further on, if you are initiated, or when you obtain some fit guru and receive diksha from him, then request him to bestow on you a mantra related to Shiva ji, and go forward in life doing its repeated pravachan and anushthan and doing panchang sevan. For the present, he says, do the anushthan of the Shiv Mahapuran well.
Can an unmarried person take Tara diksha, and can the unmarried go to Tarapith?
A listener asks whether, being unmarried, he can take Tara diksha, whether Kali herself is Mata Tara, and whether the unmarried may go to Tarapith. Why can you not go, he answers — do go, certainly. And as for being unmarried, tomorrow you will marry. He then states clearly that the pujan of Bhagavati Tara is done wholly by tantrokta vidhi-vidhan, that her puja happens by the Vamachar paddhati, and that she has been said to be above the Veda.
What happened when Vashishtha attempted her by the Vaidik marga?
When Maharshi Vashishtha made the attempt to accomplish her by the Vaidik marga, that siddhi simply did not take place, he says. Then he too went into the region of Kamarupa Kamakhya, and after that to the Tara Peeth that is in Cheen — which, as things now are, has gone into China, into Tibet. So this is wholly tantra vidya; be initiated into it after thinking and understanding.
Why is the first mantra of the Argala attached in particular?
He adds the first mantra of the Argala, he says, because for it no diksha of any kind is needed. In it the devi-devatas of your house, and however many shaktis there are — the eleven devis who are chief — all of them are satisfied. And there is a further plus point: in it Bhagavati is seated in the form of Swadha, who becomes the cause of the satisfaction of the pitrs. So the pitrs too will be satisfied; when the ahuti falls, Bhagavati Swadha, the Swadha shakti, will satisfy them also.
If the Navarna mantra is done daily, must the sankalp be taken daily?
Vipul Gaur ji, he answers, if you are initiated, then do the Navarna mantra from your guru with vidhi-vidhan, having known its condition. If you are not initiated and ordinarily wish to do a mala or so, then a sankalp is not needed as such — a mental sankalp; even so, if there is something special, you may take one. But to do the Navarna without diksha is simply not proper.
Which ekakshari bija can be used for dehri and body protection?
The speaker says he does not insist on the Samput being made with Bhairav ji's Ekakshari; one may use any bijakshara, even of a saumya devata, though which deity's mantra to use is not a common matter. One may use the ekakshari of Hanuman ji, of Bhagavan Batuk Bhairava, of Narasimha ji, of Bhagavati Kali or of Durga ji; whichever it is, at the least receive that mantra by Dev Deeksha vidhi at some divine time, do 4 lakh japa of it and 7000 japa of the Saptashloki, and then use it for life. It serves not only for protecting the dehri but also for the protection and Bandhan of someone's body, and with shraddha, he says, it can be used lifelong for the protection of home, family or a person's body, sitting anywhere. He adds that a fuller vidhan of it will be shared on the channel in future.
The Navarna vidhi is never told online: take a proper Shakta diksha, then the adesh of your guru, and japa the mantra
No. Asked for the vidhi of the Navarna mantra sadhana, the speaker says this vidhi can never be told online by him. Take a proper Shakta diksha, then take the adesh of your guru, and japa that mantra.
How many Saptashati paaths should precede a prayoga for a desired end?
At the least it is good if a Satchandi is completed, the speaker says. You may use it in work after a Navchandi as well; but if you have done 108 paaths plainly, without samput, for the sake of obtaining Bhagavati's grace and offered them to Bhagavati, then after that you are authorised and may use it in work. You must have the adhikara, though — there must be diksha, of the Navarna and the rest.
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?
Can the Chandi paath be done without diksha?
If you are doing it in Sanskrit and have no diksha, the speaker says, then everything must be known thoroughly well, so that there is no error or fault in the pronunciation. One mala of the Navarna will pass without diksha. But for the Chandi paath one should at least, while practising, take upadesh from some Brahmin who performs Gayatri; or if there is an elder in the house who does sadhana and puja, take upadesh and permission from him. Doing it with permission taken will be best.
What is needed to take up the Navarna mantra?
Take diksha from some guru, and then do it, the speaker says.
What does it actually mean to say a diksha was received?
The speaker tells a questioner that his own account contradicts itself. He asks how the kuldevi gave the diksha — by appearing before him, in a dream, or by possessing someone's head. First learn clearly what diksha means, he says, and then say that diksha was given: merely saying it is not diksha. Even when a svapna diksha does happen, the upadesh of that mantra has to be received; only if the mantra carries upadesh is that diksha complete. When a guru gives that diksha he makes clear the whole vidhi of the mantra including its pronunciation, its mahatmya, and, if it is keelit, how it will be made nishkeelit.
Did the great siddhas display their siddhis?
If you wish to do the sadhana properly again, then take its diksha and do it; then it will be proper, and receive that mantra from the mouth of some guru. Become Shakta-initiated. Here, without diksha, Bhagavati herself is said to be announcing that siddhi has occurred. The speaker says he knows this may offend and apologises in advance, and that many try to troll him for speaking on such matters — but the subject becomes one of manipulating people, because after hearing this fifty more will say the same happened to them, and a state of confusion is created.
Can one simply do lakhs of japa of the Baglamukhi mantra?
Baglamukhi is a Mahavidya, the speaker says, and if you have done the japa of a Mahavidya's mantra then you have taken its diksha — which diksha did you receive, the thirty-six syllable one directly, or a kramagat diksha? That matter is very different. Merely saying we have done several lakh japa does not make it so; you cannot compress Baglamukhi into one sentence. She is not one whose mantra can be seen somewhere, or obtained, or heard of from someone's experience, and then simply japa'd in lakhs.
Whether six lakh japa of the twelve-syllable mantra was done as an initiate or on one's own is asked before anything further is said
The speaker asks Anshul Tiwari one more thing: if he has done six lakh japa of the twelve-syllable mantra, did he do it as an initiate, or on his own?
Who has the right to worship the Shri Yantra?
Without diksha in the Shri Kula, the speaker tells Komal Parewa, no one can be entitled to its pujan. Ordinarily you may do this much: perform their abhishek daily with the Tantrokta Devi Suktam and do the shringar. Their grace and blessing will remain through that too. And if someone in the family takes diksha in the Shri Kula, learns the whole subject in the proper manner and then performs their pujan, that is excellent.
No disciples are being made at present; the subjects explained on the channel are prachand enough to practise with shraddha
There is no such matter at present that he should meet anyone or make disciples, the speaker tells Gaurav Srivastava. A great many subjects have been explained on the channel — listen to them, and practise the one in which you have shraddha. They are all prachand and full of capacity in themselves.
Can the Kubjika Stotram be recited without a guru's diksha?
It can be done in limited measure, the speaker says.
Can the Durga Ashtakshari mantra be done without diksha?
This Durga Ashtakshari mantra is in itself an Ashtakshari vidya, the speaker tells Mrigendra Rajput, and he never tells anyone to do mantras without diksha. The reason: until there is diksha this cannot be done as an independent mantra alone, because it comes within the vidya krama. You may do the nama mantra; but the full Ashtakshari mantra cannot be done in that way. At the least take upadesh from some competent sadhak and do it with that. And in any case there are so many things to do — a mantra alone is not done independently in that fashion.
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.
Which is the most distinguished muhurta of all?
The most distinguished muhurta of all is the sandhi kaal of the Ashtami and Navami, the speaker says. And besides that there are the transition periods, of one tithi changing into another — but that is for initiated sadhaks, and the amrit kaal has then to be worked out within it, so he says leave that subject aside. But the sandhi kaal of the Ashtami and Navami has so much on it, whole videos and lives, that nobody should ever let it go.
Should the Navarna mantra be japa'd without diksha?
He says it in plain terms: do not do the japa of the Navarna mantra without diksha. Doing japa without diksha is not proper.
How much japa of the beej mantra may be done without initiation?
The japa of the beej mantra you may certainly do up to a limited quantity, the speaker says, because it is Bhagavati Bhuvaneshwari's and it is the Devi Pranava — that you may do. But if a brihat anushthan of hers is to be performed, then doing it after taking upadesh is best, because the matter of avaran pujan and the rest then arises. If you have done a sava lakh there is no issue; do that much certainly. Doing ten mala of japa every day is excellent. But if you now want to do eleven lakh or twenty-one lakh, then you should become initiated.
Is online diksha a valid diksha?
Online diksha is no diksha at all, the speaker says plainly. Neither is the diksha of the Navarna given over a microphone a diksha, nor is the diksha of the Panchadashi given over a microphone one. All of this — the diksha that a guru gives entirely in the proper manner, by the shastrokta vidhi, that alone is the proper diksha. Keep this matter in mind.
Knowledge needed before japping a Pitambara mantra without diksha
The speaker says Diksha brings daksata, and that daksata comes in the things that are kriyatmak. So anyone who japs any mantra of Bhagavati Pitambara without diksha must first of all have its pronunciation correct. He adds that even a single Ekakshari mantra of Pitambara raises a separate question: whether it is to be japped in the makar form or the gakar form, how far that is proper for the person, and in which krama one intends to travel. These things, he says, one must know.
Diksha sought only to obtain a mantra
The speaker says that in today's time the chief reason people want Diksha is to obtain a mantra, make it siddh and use it as they please; diksha has become limited to just this. He observes that trouble arises on both sides: when diksha is not obtained as one wishes, and also when a guru of yog-samarthya gives diksha and then places a restriction that does not suit the person's own mind. He makes clear he means a capable guru, not those without knowledge who say whatever they like.
Worship of a guru-swarup when diksha is not available
Asked what can be done without Diksha, especially in the sadhana of Bhagavati Pitambara, the speaker says the very first thing is this: if a person does not wish to take diksha, or their diksha is not happening, or for any reason it is not being obtained, they should first do the puja of a guru-swarup. For what a guru-swarup means he points to his earlier video titled "Aao mitra lantern lekar guru khojte hain", which he says makes clear how a Guru is to be searched for and who one should want as guru.
A mahapurush of one's own region worshipped as guru before the 36-akshari
The speaker says that whatever the reason a person wants to jap the 36-akshari mantra of Bhagavati Pitambara, even having been moved by someone's video about its effect on an enemy or vichar trouble that is also in their own life, they should first do the sadhana of a worthy mahapurush of their own region who is worshipped in the form of a Guru. For Bengal he names Ramakrishna Paramhans and Maa Sarada; for going further into the tantra field without a worthy guru, Bama Khepa, whose name-japa alone is enough. He says "Jai Guru Jai Tara", which everyone in Bengal says, can itself be carried as the mantra; a mantra need not come from a mouth, one carries their kripa.
Dattatreya's sadhana needs diksha, but his sharanagati is open
The speaker says that one who takes Bhagwan Dattatreya along should jap his Mala Mantra, which is on his channel; this is what comes before the arambhik sadhana of Bhagavati Pitambara without Diksha. He acknowledges that Dattatreya's sadhana too requires diksha, but says he is the param Guru: if a guru is not being obtained because one's Prarabdha has not yet formed one, then at the very least his sharanagati should be accepted. How the preliminary Dattatreya sadhana is done is told in full in a video on his channel; the sadhana of Guru Gorakhnath and the Navnath is on his Siddh Sabar Vidya channel, and one of these preliminary sadhanas should be done first.
Ganpati sadhana for the uninitiated: Sankat Haran stotra in place of Haridra Ganpati
The speaker says that after the Dattatreya sadhana, one who has no Diksha and has accepted him as guru-swarup next does the sadhana of Bhagwan Ganesha. The sadhana of Haridra Ganapati is from the standpoint of tantra, by tantrokta vidhi-vidhan, so that is not done; instead, in ordinary Ganpati pujan, one recites the Sankat Haran Ganesh stotra. Its anushthan should be of at least seven days: 1100 paths in seven days at 108 paths daily, or 1100 paths in eleven days.
What an uninitiated person may do of Pitambara: stotras yes, mool and beej mantras wait
The speaker says that once the three arambhik sadhanas are done, one may recite the stotras of Bhagavati Pitambara. The mool mantra, the beej mantra and the like should be done only after being initiated, or else, after these arambhik sadhanas, only up to a fixed period of time; a Savalakh anushthan of them is not to be done, since for that one must be initiated in some parampara. The common preliminary things, the stotras, may be recited: the shatnam, the Sahasranama and so on of Pitambara, taken up as an anushthan. Without Diksha, he says, do first, in order, the sadhana of Dattatreya, of Ganpati ji and of Bhairav ji, and then take up the Rudrayamala's hundred-and-eight name stotra.
The Rudrayamala hundred-and-eight name stotra of Pitambara
The speaker says the 108-name stotra of Bhagavati Pitambara described in the Rudrayamala is filled with supreme divinity. Whatever a person wants from Pitambara, that she destroy their enemies utterly, that vichar and the like be fully destroyed, or that their attraction increase in an assembly so that people are drawn to them, this shatnam stotra is, in a manner of speaking, capable of accomplishing all of it. So one should do its anushthan; and without Diksha, he says, its path can absolutely be done.
Repeating sankalps of the Pitambara shatnam stotra over years
For one whose faith rests only in Pitambara and who has not obtained Diksha, the speaker says to take the Rudrayamala shatnam stotra and its vidhi-vidhan into one's life: 100 paths daily, in sankalps of 36 days with a rest between, or if not 36 then 21, 11 or 7 days, resting two or three days and starting again, taking a sankalp of 1100 each time. As one, two, three years pass, he says, one will receive such kripa of Bhagavati and such worthy, capable gurus as one would not believe; when worthiness comes within a person, divine siddh gurus come and take them far. If one is not initiated, he says, it does not matter; following these vidhi-vidhans one should go forward.
What if a guru-given mantra has been done and nothing at all has come of it?
The speaker takes the case of one who received a guru mantra, took diksha, was told by the guru to do purashcharana and did it, but obtained no effect at all — having done two or three purashcharanas, having resorted to many things so that the mantra would become effective, with no possibility of any prayoga succeeding, no experience of the mantra, no divine darshan, nothing in a dream. That means our prarabdha, our bad prarabdha, is so grown that it is not being destroyed by our mantra japa.
He gives no diksha at all, and tells people to find a worthy guru for themselves.
He asks what he gains by frightening — are you giving money out of fear? The pattern alleged is that a person is told not to do a mantra without diksha and to come and take diksha from the speaker. He says he has never done that: he says he will never give diksha, that he does not give it at all, and that people should find a worthy guru and take diksha and do it. He does say that dev diksha is needed, but has never said to come to him for it.
Those who publicly say diksha is unnecessary are perhaps initiated themselves and wish others harm.
He says that when you tell others without authority to do this mantra or that, the harm is really not yours. Of those who shout that they never received diksha and yet did it and came to no harm, he says: who knows, perhaps he has received diksha and wishes to harm you, and that is why he says it. That never enters your mind. Perhaps he wears the janeu, has taken diksha, and his guru made him do the sadhana properly — and he wants your harm.
Why would someone want to mislead another sadhak?
The speaker says vaimanasya, the sense of hostility, comes very easily to people: the fear that by doing this mantra he may go further than me, that he is asking so much and will do so much. This possibility exists too, he says, and nobody ever reflects on it — only the thought that they are being stopped is visible.
Is diksha given over the telephone valid?
He describes those who instead build personal relations with people, agreeing that they are right — absolutely do the Panchakshari, absolutely do the Panchadashi — and give diksha over the phone. Some give diksha free; some say, all right, be happy, give ten thousand rupees and we shall give diksha. Shambhavi diksha, Ghor diksha, the diksha of the juice of malkangni — he says one does not know what dikshas are running these days, given under whatever alarming name can be written.
Five hundred rupees for a puja at a tirtha is called looting, while a lakh for a mantra on the telephone is not.
He says that if a puja path is being done in your name at a tirtha kshetra you are said to be looted — 500, 1100, 2100 rupees is looting, bank balances are being increased, no expense is being incurred in the puja; a puja done in a tirtha by your name and gotra is looting and you will not get it. But 15,000, 40,000, one lakh for a single mantra given on the phone is not looting — and from it siddhi will be obtained, the guru will blow the mantra into your ear from the other end and the Devi will appear in person and say, speak, child, why have you called me.
Can guidance be given on a diksha received in a vision from a Brahma-equivalent shakti?
Asked by a listener who says a diksha was obtained by a Brahma-equivalent shakti arriving in the form of a sawari, and that there is no contact with a guru at present, the speaker says this has become a paralaukik matter and it is not possible to give guidance in this way.
What if a stotra says only the initiated should recite it?
Asked how correct it is to be initiated in some shrot without having received a guru mantra, the speaker says that whichever text has it written that this stotra should be recited by the initiated, it should be left. It is better if the uninitiated do not do it at all; and if they do, they should do it entirely in a general way — reciting once or thrice rather than 108 times, a thousand times, 1100 times.
What if deeksha was received but no mandal puja was given?
There is no upaya, the speaker says; the upaya is straightforward. Suppose you have received the deeksha of Bhagavati Mahakali but you do not know the mandal puja: then make the request to your own guru for the mandal pujan — guru ji, tell me the vidhi for the pujan of the ang vidyas, in which yantra their pujan is to be done, whether it is to be done of Mahakali or of Adya Kali.
He does not consider himself fit to give deeksha and sends seekers to a scholar of high order
Asked by Tiwari ji for deeksha, the speaker replies: what deeksha will you take from us? We do not consider ourselves fit to give deeksha, nor are we fit. Take deeksha from some scholar of a high order, who calls himself self-siddha, around whom siddhis hover.
When is one being cheated by a guru?
If you are being asked for deeksha for every mantra, if you are being told to give 11000 and then you will get the deeksha of this mantra, give 21000 and you will get that mantra, and the japa is to be done only after taking deeksha — then it is a straightforward matter that you are being cheated. There are only two or three things for which, wherever a right guru parampara runs, money is involved: when you become initiated before someone they give you a mala according to their parampara; if you are being initiated in the tantrokta vidhi they give you the yantra and its full vidhi vidhan; they give the japa mala, the dharan mala, the kavach. These three or four things, and money is involved only once.
May an unmarried person go to the Kamakhya temple?
If there is a guru's order, if there is a deeksha, one may go to Kamakhya, the speaker says. He tells Pradeep ji that he has already explained this subject fully and separately — if you are unmarried, why you should not go to the Kamakhya temple, what is and is not the case. Secondly, if you have the guru's order, then you may go along with guru ji, or you may act according to the directions he has given.
If the upanayan has not been done, can maya beej replace the pranava?
Asked whether, the upanayan not having been done, the Satnam path may be recited putting the maya beej in place of the pranava, the speaker says yes, it may absolutely be done. For the japa of the Navarna, he says, he repeatedly asks for deeksha. Asked whether there will be any harm from this, he says there is no harm at all.
Can the Navarna mantra be done in the Ashadha Gupt Navratri after deeksha?
A listener says he has made a guru and has also taken the deeksha of the Maa Durga Saptashati mantra, and asks whether he may do the Navarna mantra japa in the Ashadha Gupt Navratri. When you have taken the deeksha, then do it with complete joy, the speaker answers; do it with the mind applied. When the guru deeksha has taken place, then do it at ease.
After how many years of guru mantra japa do the guru shaktis become siddha?
The guru mantra is already siddha, he says — it is svayam siddha. The guru mantra is not made siddha; oneself is made siddha. And this is told at the very time the guru mantra is given.
How does a mantra come to a sadhak within his sadhana?
He relates a listener's experience: a friend of Satpal ji, himself a good knower of tantra who does sadhanas and is also a sadhak of the Bhagatvaal, was doing the Bhairav sadhana that had been told from Ashtami up to Chaturdashi; within the sadhana a mantra was obtained by him, with the adesh that this very mantra was to be japa'd. He sent it as a voice recording, and the speaker sent him a video link in which the whole answer stands, with the mantra and the vidhi. When you do the most ugra sadhana, or some protective sadhana, and the devi-devatas of that place become pleased, then what do you need? How will you get out? They themselves will give it to you — through a dream, or in dhyana, by some medium or other they will let you hear that mantra.
Do pret and pishach lose their hold where a shivling or rudraksha is?
Yes, absolutely, he says. Where there is a Narmadeshwar shivling, whatever is connected with Bhagwan Shiva, where there is a rudraksha and one who wears rudraksha — because as many bhoot, pret and pishach as there are, they are the ganas of Shiva ji; they are the ganas of all the deities, in fact — so they will not be able to take the puja there. They will get peace there; they will be pacified. They will neither be able to take it nor be able to do anything. But the attempt will run in different ways: if they cannot take it, there are other things too, and the tantriks will use those. There are a great many things.
Checks before Pitambara sadhana: sadhana sthal, kula devta's adesh, adhikara and guru parampara
Beyond the foundation, the speaker says, more has to be seen: what the sadhana sthal is like; who the Kula Devata are, what their bhog, puja and bhent is, and whether they have given the adesh that you may do Pitambara sadhana or not. If one has gone straight to the mool mantra, the shat-akshari mantra, one must check whether one has Adhikara for it at all. And when taking Diksha, what is the Guru Parampara, who is one's kula guru and how much does he know; diksha these days, he remarks, is being handed out online, and one must ask whether all that is correct and whether there is any vidhi-vidhan behind it.
The pujan of the sixty-four Bhairavs alongside the sixty-four Yoginis is rarely taught, though after a time the guru ought to give the adesh for it
It will astonish you, he says, that nobody tells this from the front — this is exactly the sort of subject people do not tell, that in the avaran pujan of the sixty-four Yoginis the pujan of the sixty-four Bhairavs is also to be done — whereas after a certain time the adesh for it ought to be given.
Should a Shri Yantra be kept at home without Shri Vidya diksha?
He says the Shri Yantra will now be found house to house — such a profound thing, whose yantrarchan and the rest is very difficult without Shri Vidya diksha. But how many houses will you find in which a Shri Yantra is kept? The Shri Yantra has been marketed the most. Ask who and who is worshipped in it, in the middle — they do not know. How many kinds of Shri Yantra there are — they do not know. They know only that it is the yantra of Lakshmi ji.
How many generations of the Guru Mandal should be known?
Three, as with one's own family — father, grandfather, great-grandfather. In the Guru Mandal too: the Guru, the Guru's Guru, and the one above him. That is Guru, Param Guru and Parameshthi Guru. Only then can you perform the Guru Mandal worship in the Tantrokta Mandala, in which the Tarpan of three Mandalas is necessary.
The principal part of the Tantrokta procedure is the worship of your own Guru mantra, which is never uttered aloud
The worship of your own mantra. Whatever mantra you received at Deeksha from your Guru, or the Ekakshari you accepted lifelong at the Dev Deeksha Vidhan as your Guru mantra — that mantra is worshipped there. This is the principal worship. And a Guru mantra, once received, is never pronounced aloud, not even before the Guru himself.
What actually is a Guru mantra?
Every Kula — Shri Kula, Kali Kula, any of them — has its own Guru mantra: the mantra which, since that Guru tradition began, has held pre-eminence in that tradition in the Guru form. The whole grace of that Guru Mandal is in it, and everyone initiated in that tradition has the same Guru mantra.
A Guru advances a disciple who arrives already prepared, on the one condition that the knowledge is never displayed as pride
Because a Guru is obtained by fortune and so is a disciple. If you have learnt this much when you go to him, he will see that his disciple knows well and will find it easier to shape you, and will advance you quickly. The one condition: never display it before the Guru as pride — it must be submitted, not paraded.
Can a Hanuman mantra be done without Deeksha?
It would be better taken with Deeksha. Doing japa of the mantras of any of the Vir-bhava deities without Deeksha increases the fierceness considerably. Until Deeksha is obtained, perform his Ashtottar Satnam Anushthan instead, or his Kavach — the Chalisa and Bajrang Baan everyone may do.
Who may do japa in a house under Sutak?
That subject — japa in a Sutak house, or at the place where a death occurred — is for Shaktas who hold that full kind of Deeksha, or for those who do japa of the Vaishya mantra. It is not for ordinary people. Householders who have received an ordinary Deeksha do not sit and do japa in a Sutak house.
People run past a rule even when a video sets it out plainly with experiences, so the restriction must be judged with your own intelligence
Because the others place no restrictions at all. He names the Navarna mantra as the worst case — that it may be done with no rule or prohibition — and says that even when a video sets out the rule clearly with experiences, people run past it. His request: learn to use your own intelligence.
What should diksha-holders do on Guru Purnima as the divya Sawan begins?
The speaker says the subject is the divya Sawan that begins from Guru Purnima. From the Ashadh Purnima, on the Guru Purnima day, those who are diksha-holders should at least perform the puja of their guru. He wants to give listeners clarity on what all can be done in Sawan, because clarity makes the doing easier.
What further sadhana is there for those with Gayatri diksha?
Asked what separate sadhana needs to be told to sadhaks who have received Gayatri diksha, he says: Gayatri — Brahma Gayatri — go on doing its sadhana as much as possible. Doing the twenty-four lakh sadhana is the most obligatory of all; at the very least this much should be done.
What should be done with a dhoti offered at dev diksha?
The dhoti that has been offered after the dev diksha should be donated to some sevak brahmin. Only do not give it to a brahmin who eats khaini.
Diksha and shaktipat become required, and mantra, yantra, mudra and nyasa enter with sattwik substances
Dakshinacara is the formal entry into tantric practice proper, requiring initiation (diksha) and shaktipat from a qualified guru, introducing mantra, yantra, mudra, and nyasa in worship of Shakti — using vegetarian, sattwik ritual substances, and it's the acara most closely associated with Srividya traditions in South India.
Never without a qualified guru and proper diksha — fast and profound when prepared for, dangerous when not
The author repeatedly insists Vamacara must never be practiced without a fully qualified guru and proper diksha, describing it as extremely dangerous if attempted alone or from mere theoretical knowledge, though fast and profound in results for those properly prepared.
One who actively fights the pashas — though the author separates the merely initiated from the true vira
Vira Bhava is the "heroic" temperament of someone who actively fights their inner limitations (the pashas) toward liberation, suited to tantric practices involving mantra, yantra, mudra, and nyasa after formal initiation — though the author distinguishes a merely initiated practitioner from a "true vira," whose defining trait is an unstoppable determination toward the deity.
What is diksha, and how does the tantric initiation process typically unfold?
Diksha is described as an absolute prerequisite for serious tantric sadhana, unfolding stepwise — an initial upadesham (preliminary teaching and mantra) that the disciple practices for months while the guru assesses their sincerity and discipline, followed, if judged ready, by the formal second initiation, abhisheka diksha.
An anointing that links a disciple to the guru’s lineage, which the shastras require before serious Mahavidya upasana
Shaktabhisheka is a ceremonial initiatory ritual reserved for practitioners of Shakti worship, involving symbolic anointing with specially consecrated waters — the author states the shastras require it of anyone undertaking serious upasana of the ten Mahavidyas or other advanced tantric rites, as it links the disciple to the guru's lineage and grants the empowerment and protection needed to handle its potent forces.
Purnabhisheka, Krama Diksha and, rarely, Samrajyabhisheka — the sequence differing between Srikula and Kalikula
Beyond Shaktabhisheka, a matured sadhaka may receive Purnabhisheka (full initiation), Krama Diksha (step-by-step initiation into mantra kramas), and, rarely, Samrajyabhisheka (coronation initiation, the highest lineage authority) — with the specific sequence varying by Kula, such as Srikula (centered on Lalita Tripurasundari) or Kalikula (centered on Kali).
Where do tantric mantras come from, and why do many require formal diksha?
Tradition holds that Shiva revealed an immense number of tantric mantras — sometimes said to number seven crore — from his five or six divine faces, covering every deity and category of being; the author explains that mantras tied to great, fierce deities require formal diksha because initiation purifies the disciple of impurities (malas) blocking their receptivity to such intense energies.
What are the ten Mahavidyas, and why is diksha considered necessary before worshipping them?
The ten Mahavidyas — Kali, Tara, Sodasi, Bhuvaneshwari, Bhairavi, Chinnamasta, Baglamukhi, Dhumavati, Matangi, and Kamalatmika — are the primary objects of worship in Shakta Tantra, and the author states their worship normally requires formal diksha first, since their mantras are extremely powerful and can otherwise be dangerous.
Should the Baglamukhi mantra be handed around freely?
Among the Mahavidyas, he says, Bhagavati Baglamukhi's form is the most current today, because it is said she will kill the enemy and finish him off. The mantra is distributed like roasted grain — everyone knows the sarva dushta line, but will not know its viniyoga, nor the nyasa, nor the difference between the aksharas, nor which beej goes in it, nor in which amnaya Bhagavati is worshipped, nor where she is two-armed, four-armed or eight-armed.
The Kalika Purana makes clear how Varaha, Sharabha, Bhagavati Janaki and Shri Krishna are all connected with the Kamakhya kshetra
If you wish to know it better, he says, do yourself a kindness and study the Kalika Purana once; it will all become clear how Varaha, Sharabha, Bhagavati Janaki and Shri Krishna are all connected with the Kamakhya kshetra. And this is only speech — everything will be known when Bhagavati shows grace and your diksha takes place in a proper kula. Then, when you go to make some mantra siddha, especially one of your own kula parampara, it will be known; as when you read about Bhagavati Baglamukhi and find that several of her mantras have Rishi Narada.
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.
Should an uninitiated person use the pranava in panchakshari japa?
If you are not initiated, he says, do not attach the pranava; and if you are to attach one, attach the tantric pranava. Attach it or do not attach it, but certainly do it by the vidhi. Observe the discipline. That alone is what will go there — the Shmashan Bhairav will send that alone along with you.
Practise according to your own condition and standing until a guru is met; no one has been bound to more
Wherever you are, in whatever condition you are, according to whatever your own standing is — do it that way for now, he says. When a guru is met in that manner, then it will proceed accordingly from there. He says he has not bound anyone: that you have been initiated by us, or that you regard us as guru and therefore cannot go anywhere. Go as you please. There is no shortage of vidwans in the world; take the shelter of whoever satisfies your curiosities and contents you on all your subjects.
What if your guru does not give you time?
You go to someone, impressed by his thoughts and learning, and he cannot give you time, he says — and then you comment, bhaiya, I went, he was so learned, but he does not give us time. Bhai, a man's time is limited for everyone. He may have his own personal sadhana, his own personal life, his own subject. You should not be disheartened. If you are directly initiated by him, then not that he is not giving time so we should leave; there will be difficulty, and that itself is a kind of test — undergo it.
How do you tell a real test from real jealousy in a guru?
The second reality, he says, is that those who are genuinely jealous will become clear to you. You are a steady sadhak. What are we giving you here? We are not giving you any kula parampara, he says, but we are making you so strong that whatever parampara you enter, your guru is blessed that he has got a disciple. He wants no honour there and no one will ask after him; neither you nor your guru will know him. But because your foundation will be so firm, you will learn and understand the subjects of that parampara at once and go forward. If they begin to resent that, he says, then understand that something is wrong.
Why does a guru scold a disciple after diksha?
So long as there is no responsibility upon you, he says, you will leave a person free. The day you give diksha the responsibility becomes yours, and then you will certainly shout at him. If we gave someone diksha and said go, do the japa, and then saw that a whole year had passed and he had not done even one lakh japa, irritation would certainly grow. We would give two or four slaps — why did you come to me for diksha when all you wanted was to wander about: guru ji, just now it is Manali, guru ji, just now it is Switzerland, guru ji, just now we have come to see fish in the Andaman and Nicobar. It is good, he says, that we do not give diksha.
What should a disciple do about the purashcharan the guru orders?
Become industrious, he says: when you go to such a guru, understand the whole vidhi vidhan from him, and once initiated, do it. If the guru has ordered you towards some purashcharan and given you a hundred days, then do it in fifty if you like, but do it first. When by doing it you show your worth according to your capacity — prabhu, we are able to do it — then he will give you his own subjects. You cannot come and say, bhaiya, we have come having done so much sadhana, we have come having done five crore panchakshari japa; for him you are negligible. Take it, he says, that it is because of the five crore japa that you got that parampara — not that having done five crore you will get everything at once.
In what form might a guru actually appear?
The day Bhagavati shows a long grace, he says, it may be that a man smoking a bidi and blowing out smoke, whom you take for an ordinary person, will himself come to you, take you by the hand and say, come, let me show you what it is. Not in stories, he says — in actual life it will be like this. Then he will grant the darshan of his mula swaroop: see, this is how it is with us, now you become initiated. Who knows, he says, whether he was sitting there smoking that bidi for your sake alone, waiting for the time when you would come.
What if you think you are too insignificant for a guru to come?
You think a guru will hardly come for one insignificant person like us, he says; even doing this much, no guru can ever come here, we will never get a guru. No, babu, he says, you are very wrong. One soul can accomplish the welfare of many crores of souls. If you are making yourself endowed with that capacity, then for you alone Bhagavan Datta will certainly come in bodily form; that pure purush will come and initiate you himself. And it is no exaggeration to say that what you ought to get, you may sit at home shut in and not go out, and they will come to your house and give it to you. This, he says, is his belief and his experience.
The guru subject was taken up because many have been disturbed since the Kumbh and have taken diksha in several places
He discussed what is not to be done, what is to be done and how to decide, he says, because he feels that from the Kumbh until now a great many people have been disturbed. Several have taken diksha in several places and various things have happened. He cannot say it publicly, because their gurus are of a great and good level; so people are somewhere becoming negative — we heard this, we saw that, they say they are doing so much. Keep patience, he says.
How should one behave if the guru grows angry?
There is deficiency and excess within everyone; all are human, he says. One should not be exasperated, and should not run off like that — learn to keep patience. And if the guru says something in anger and we run away, that too is improper. Put your ego aside and go to the guru. Whoever your guru may be, whoever initiated you, when you go to the guru, the guru is a father and you are a son, or you are his daughter. So set your pride aside and go to the guru, so that if he says something you should not take it badly.
What rules govern the Vedic mantras, and who should not utter Mahamrityunjay?
The Vedic mantras have very many rules, he says. A woman cannot do Mahamrityunjay — it is Vedic and she should not even utter it — yet people do not accept this, and women sit and do Mahamrityunjay. Where anyone has said so, he asks, singing goes on, bhajan goes on, of Mahamrityunjay, of the Panchakshari, of Durga ji's Navarna. These mantras, he says, are obtained in diksha and never uttered from the mouth.
How did Hanuman ji come to Shri Ram in the dasya bhaav?
The speaker says that during the time of Shri Ram ji's vanvas, Maharshi Agastya ji gave him diksha of the Ekadash swaroop of Bhagavan Shri Hanuman ji and told him the vidhi of performing the sadhana. When Shri Ram did it, Bhagavan Ekadashmukhi, pleased by it, granted this blessing — call it a boon — and fulfilled it: that I shall always remain with you in the form of a servant. And he gave his help.
Can Neelkanth Bhairav be worshipped like Batuk Bhairav?
For Neelkanth Bhairav the vidhan is to take diksha and do it with the full vidhi vidhan, the speaker says, whereas Batuk Bhairav's puja can ordinarily be done by everyone — and both are Bhairavs. He gives an example: for Bhagavati Baglamukhi, Mahamrityunjay is worshipped in the Bhairav swaroop, Batuk Bhairav is also worshipped, and Swarnakarshan Bhairav is there too in her anga vidya. In the same way, here there is Neelkanth Mahadev, Neelkanth Bhairav, and Batuk Bhairav also.
Should the Krodh Bhairav sadhana of 8000 japa be taken up on one's own?
A listener says a tantra grantha gives a Krodh Bhairav sadhana in which only 8000 japa is done, that very fine results are coming, and that a friend of his has taken it up. The speaker replies that those getting very good results should be checked — whether it is only Krodh Bhairav's, or whether they are not disclosing the end of it. According to him, Krodh Bhairav's sadhana should not be done in this manner: it should be done only after knowing the entire vidhi vidhan and being initiated.
Why do difficulties come and go while a sadhana is running?
To an initiated sadhak he says there is no particular difficulty, though when the energy rises there is a little trouble. Whenever you do sadhana, every day will not pass alike: sometimes your trouble will increase materially, sometimes spiritually, sometimes physically. People become very alarmed at this; do not be alarmed. And if new experiences come daily, if you keep seeing one dream and another, learn to ignore them — take the auspicious as good, and if you see something inauspicious, your sadhana is already running, so do not be afraid. Take it as an experience and forget it; do not get stuck in experiences.
How should madira bhog be offered to Kaal Bhairav?
Not by yourself, the speaker says. If you wish to offer madira bhog to Kaal Bhairav, then have it offered through the pujari of a Kaal Bhairav temple, wherever his pujari is; he will make the sankalp in your name and offer it. Do not offer it yourself if you are not initiated.
Can a student perform the sadhana of Shri Lalita Tripurasundari?
For the special sadhana you should take diksha and then do it, the speaker answers.
What may an uninitiated person offer to Kaal Bhairav in place of madira?
You are not initiated, the speaker says, so you should not offer madira bhog to Bhagavan Kaal Bhairav yourself. In that case you should offer sattvik madira: mix ginger and jaggery in water, and you may offer that as bhog. For full madira, one must be initiated.
Who is the angry white girl seen repeatedly in a Chhinnamastika sadhana?
If you are doing the Chhinnamastika sadhana then you will surely be initiated, the speaker says, and he hopes so. And if you are not initiated, then be alert — she is appearing in order to make you alert. Do the Chhinnamastika sadhana only after being initiated. If you are initiated, then ask your guru about this and he will tell you: whichever marga you are in, some puja of that marga will have been left out, and that is why she is appearing.
What happened to a listener who did the Gayatri mantra for a month without diksha?
A listener writes that the speaker is right that the Gayatri mantra should not be done without guru diksha — he did not know, and did it for a month; kundalini jagran occurred, samadhi set in, sleep stopped coming, and then he went to a doctor. So much happened, the speaker exclaims. Asked separately to make a video on the Vedic mantras — who should do them and who should not, and what precautions should be kept — he agrees that it is a correct point and says he will make one.
Is diksha needed for the Bhairav Sahasranama, and why was nyasa removed?
For the Bhairav Sahasranama diksha is not needed, the speaker says, but if there is some special vidhi vidhan in its phalashruti, then it should be taken. Difficulty arises with respect to nyasa and the like. In the Bhairav stotra Satnamavali vidhan he will give the next day, there is a complete nyasa vidhi — but people do not keep the rules: they will eat and drink madira and meat, do crooked work, smoke ganja, touch women and girls, and do Bhairav ji's puja alongside and carry out his whole stotra anushthan too. What effect will that give? So he has removed the nyasa vidhi from it and said in the video that nyasa should not be done. Those who wish to do it with the full vidhi vidhan, after thinking it over, may contact him and he will tell them.
How is Mrityunjay Bhairav made siddh?
You people have to make him siddh directly, the speaker says — obtain his grace by becoming initiated. He closes by saying that from the next day onward whatever special vidhi vidhan is connected with Bhagavan Kaal Bhairav and Batuk Bhairav will keep coming on the channel, and that listeners should make their preparation.
Shakambhari or Annapurna anushthan for a householder: purpose and who may do it
The speaker says that in daily life, and a grihastha sadhak especially, one should keep performing an Anushthana of either Bhagavati Annapurna or Bhagavati Shakambhari from time to time, because by their kripa prasad there is never any shortage of anna, dhan, vastra and the like in the house and family. On eligibility he is explicit: any person at all can do this sadhana, initiated or uninitiated, woman or man.
Picking up the gun with no licence and refusing instruction is self-slaughter
The difficulty, he says, is simple: we want to fire the AK-47 straight away, but if someone tells you to hold the gun this way and not that way or the recoil will break your hand and foot, that the bullet is loaded like this, that you should practise a little, take training, follow the vidhi vidhan and get selected — the answer is abuse: there is no bigger fool than you, you are a first-class dhongi, pakhandi, idiot. Abuse him and pick up the gun. To pick up a gun with no licence and no training, the speaker says, is the same as self-slaughter, the same as suicide.
Why did Hanuman ji have to marry?
The speaker says he has said it in a live before and says it again: Hanuman ji had to perform a marriage. Everyone says that of the ashta siddhis, for one siddhi it was compulsory that he marry before the diksha could be given, and for that reason Hanuman ji had to marry — Surya Narayan had him married to his own daughter. When you study the agama granths connected with Bhagavan Hanuman ji, he says, you will come to know which form of Bhagavati he had to worship at that time, which siddhi it was on account of which he had to marry, and how that siddhi was obtained by him; and how he obtained his Markateshwar form, by the puja of which form.
Who may recite the Hriday?
The speaker answers that it is proper to recite the Hriday and the like only if one is dikshit. For an adikshit person to recite the Hriday means, he says, a very great intensity.
Who may do the Dvadashakshari and Ashtadashakshari of Narayan?
If you wear the yajnopavit, the speaker says, then you can do this mantra with a tulsi mala; and if you wear the yajnopavit, then it can be done by attaching the tantric pranav and the Devi Pranav which he has explained. Even so, this mantra should not be uttered publicly either. This Dvadashakshari mantra of Bhagavan Narayan is his most particular mantra — or the Ashtadashakshari — and so it should be done only after being made dikshit, by a Vaishnav jan.
Can a sadhak who is a Shudra perform the Chandi path?
The speaker says: leave the word brahman aside — people are troubled by the name of brahman these days. If a sadhak, even if he is a Shudra, is kaul-dikshit — and in kaul there is no varna description — and he recites Bhagavati Chandika very well, or if any sadhak at all is reciting, and you are there, then it is done.
Which of the ten Mahavidya forms should one take up?
The form toward which you have surrender, the speaker says, that form you can take up. Bhagavati has even said in the Gita that among my ten Mahavidya forms, whichever form one has faith in, one should take diksha in it and do it in the full vidhi vidhan.
What is required before a householder sits on a vyaghracharma?
Asked what should be done if a tiger skin is obtained and whether it must be perfected before sitting on it, the speaker answers first that if you get one you should hide it, or the forest department people will come to know and will carry you off. If it is coming through the guru parampara and you know it, then at least first do its documentation; and if you are receiving a new one, then hiding it is the greatest matter so far as he knows. The second thing is that before a householder does sadhana seated on a baghambar, there must be proper diksha — and according to him, when the amnaya diksha, the shakta diksha and the rest have taken place fully through the kula parampara, then afterwards, by the guru's adesh, when the sadhana in Veer bhav takes place upon it, then you should do the japa of Bhagavati and the rest upon it first. To do siddhi directly upon it, he says, is in his view forbidden.
Who has the adhikar to do nyasa with the Lalita Sahasranama?
If you recite the Lalita Sahasranama abundantly, the speaker says, or if you wish to obtain that kind of particular experience, wish to obtain grace, then it should be done after being made dikshit — otherwise you should do it without the nyasa and the rest. Because the adhikar to do nyasa belongs to Shri Vidya. Therefore it should be done only after taking diksha.
Can the Navarna mantra be japped without diksha?
The japa of the Navarna mantra without diksha — brother, the speaker says, we are absolutely against this. Gayatri and Navarna, according to him — and he warns that hearing the truth will feel a little bad — should not be done without diksha, according to him. Do them only after obtaining a guru. Ordinarily, he says, do nine times, do twenty-seven times, that is plenty. If you go as far as even one mala, then that and no more.
Can the Siddha Kunjika be done without diksha?
The Siddha Kunjika without diksha, not more than once, the speaker says: japa should not be done. Paath can be done. For paath he has never forbidden it — to say so is wrong. He has forbidden japa, because when you increase the avritti by doing japa, the shaktis will come and will not find a place, and then there will be difficulty.
How can the Durga paath be done without diksha?
You can do it by the ordinary Mahavidya krama, the speaker says; you can do it in Hindi.
Should a tulsi kanthi mala be removed by one worshipping Bhagavati?
Now those who are doing Bhagavati's worship are being told to have the tulsi kanthi mala they have taken removed, the speaker notes. He says he simply cannot comment on such subjects, because everyone has his own mati, gati, buddhi and his own kula krama — it may be that it is their kula krama. But according to him, all this cannot be had done without diksha. And the Narayan who bears this shakti, Pitambara — so far as it seems to him, the greatest and most capable siddha sadhak who bears Pitambara is Bhagavan Narayan himself; he bears her always, she is dear to him, and her energy is controlled by him, so there should be no dosha in it. In the Satnam at the least there is none at all. Yes, if one does his tantrokta mantras and such particular subjects, then.
A sadhika was told to immerse every murti and come empty before being taught
The speaker relates that an acharya of that same group, of whom he says people take offence because his channel is now somewhat large but it is nevertheless true, told a woman sadhika who spoke with him: if you are to go by me, then in your house, whatever photos and murtis you have kept, first go and pick them up and immerse them. Only then come, wholly empty, and then we will have you do sadhana. Now consider, he says: a person who for five or ten years brings a vigraha or a photo from the heart, keeps it, performs its seva and puja, and gradually forms an affection with them all — and the man opposite says plainly, pick them all up and put them away and come, come wholly empty, and only then will we teach. This, he says, is an excessive self-absorption he has seen there, and it is why he stays very silent.
Establishing Dattatreya as adi guru and beginning the Datt mala mantra on a Purnima
The speaker says the dattatreya-mala-mantra japa is begun on the Purnima of any month; if begun on Margashirsh Purnima, that day is Dattatreya Jayanti. At home one may establish a vigrah of Dattatreya smaller than six inches, or a Dattatreya Yantra, or do the japa before Bhagwan Sadashiv without either. A sadhak with no Diksha at all who wants one in physical form should establish Dattatreya as his first, adi guru — either the vigrah or the yantra, or the yantra wrapped in yellow cloth with the vigrah placed on it. On that Purnima, he says, do abhisheka with panchamrit, dress the vigrah well, offer dhoop, deep and naivedya as one is able, and light a ghee lamp with a little haldi added to the ghee.
Why the Datt mala mantra needs no diksha
The speaker says that because this is a Mala Mantra, no Diksha of any kind is needed for it, and the sadhak should remove that doubt from his mind. The tantra granths describe, he says, that a mantra of more than a hundred words or beejakshars does not require diksha, so it may be done without any. It has no adverse effect, he says, because the mantra is supreme and swayam siddh; the sadhak's task is to make himself worthy of it so that its effect is received.
Why the speaker advises Baglamukhi sadhana without diksha to ordinary people
The speaker says he advised the farmer to do the sadhana of Bhagavati Bagla even though he was not Diksha-initiated, following the method in his channel's video on doing Baglamukhi sadhana without diksha. He says that for most people in such a situation the biggest question is where to get diksha and how to do sadhana without it; gurus are not found, and when one is found he asks 18,000, 21,000 or 51,000 rupees of Dakshina for guru diksha, and then a separate diksha and separate dakshina is demanded for every mantra, which is not within everyone's means.
Choosing a diksha path as an unmarried woman who intends to marry
The speaker says an unmarried woman who will marry in future must choose her Diksha carefully, since she does not know where her marriage will be and if she cannot keep the vidhi-nishedh of the panth and Guru Parampara she has entered after marriage she will have real trouble. Many people today take Aghora diksha while unmarried; that is fine, he says, but she must then look for a life partner who is at least of that parampara or knows of it. If she is initiated in the Aghor panth or a similarly ugra parampara, inclined towards tamasik and ugra sadhana rather than sattvik, and marries a man who is frightened just to hear of these things, he will run away the very night. Many such things will act on her body, he says, and after marriage it is the woman who is most affected by sadhanas done in her unmarried state, so she must choose her diksha path so that no trouble arises after marriage.
Can a married woman take diksha alone, without her husband?
The speaker says a married woman must never take Diksha alone, whatever the path; in the tantra path a married woman should never take diksha without her husband. For the husband it can be different: if the wife is not joining or cannot, and he is going into the Veer path, he may take diksha and do sadhana alone first. But for a woman sadhika, guru diksha must be to both together, from one guru; the mantras of sadhana that the guru later gives as diksha he may give to her alone without fault, but both having the same diksha from the same guru is essential. He adds that if she takes an ugra or tamasik diksha and is not yet a mother, all the rules he gave for that stage still apply.
What should be done for an ill mother, and may the Kamakhya mantra be perfected?
Where a mother remains ill, he says the medical treatment should go together with the bhajan and pujan of Bhagwan. And yes, he says, do perfect the mantra of Bhagavati Kamakhya — if you have obtained the mantra from a proper guru.
May a householder do japa of the Aghor mantra of Shiv ji without diksha?
Asked whether a householder can do the Aghor mantras of Shiv ji without any diksha and what the krama sadhana would be, he says that a very large or maximal japa cannot be done. One may do japa up to a limit — meaning at the maximum, if you wish, do japa 27 times.
May the tantric mantra of Kamakhya be perfected without initiation?
Asked by a questioner who wishes to perfect the tantric mantra of the Mahashakti Peeth Kamakhya, he says it will not happen. If some capable guru has initiated you, if you are Shakta-initiated, then do it, and do it by the guru's adesh — it is a tantric mantra.
What happens to women who do Kamakhya mantra japa without diksha?
He says that when women perform this kind of act without diksha and without knowing the proper vidhi-vidhan, doing japa of Kamakhya-related mantras, and that too unlimited, in the hope of some particular siddhi — and he says many such experiences have come to him — then their monthly cycle, their period, becomes entirely illogical and begins to occur at any time at all. A very great problem arises. He says he would never tell anyone to do it in that manner.
Only a limited number of people remain with him because he speaks and carries what is true, telling those who want the tantrokta path to take Shakta diksha first
He says it is precisely for reasons of this kind that only a very limited number of people remain with him, because he speaks and carries what is true and what is right. If you wish to do it in the tantrokta manner, become initiated in Shakta diksha; do it by vidhi-vidhan, and then benefit will come and you will be able to accomplish something.
Should parikrama be done by day or at night?
Asked about doing the Govardhan or Vrindavan parikrama at night, he says that by the rule as he understands it the parikrama always keeps going on there, but the rule of Govardhan ji's parikrama as stated by the saints of that place should be followed, and if you are initiated into some panth, then as stated there. Among his own people, he adds, the trikon parikrama begins from the time of dawn; for the night-time it has been prohibited, because at night the parikrama cannot be completed — darshan has to be taken at every place, and darshan can only happen in the morning.
May the Navarna mantra be done?
Japa of the Navarna mantra: if you are initiated, then you can do it.
May an uninitiated person perform Shri Yantra pujan?
There is so much rule for Shri Yantra pujan, he says, and people understand nothing of the Shri Yantra. One correspondent asked him in which shastra it is written that an uninitiated person cannot do Shri Yantra pujan, saying she is the Mother, everyone's puja is by seva and by bhava. His answer: if you want to do it by bhava, then do the archan of her Shri Vigraha. If you want to do the pujan of the Shri Yantra, then do it by vidhi-vidhan — learn it.
Can the satnaam be done for all ten Mahavidyas without diksha?
Reminded of his teaching that no anushthan of the ten Mahavidyas should be done without diksha and that only the satnaam should be done, and asked whether that can be done for all the Mahavidyas or only some, he says that even doing it in all of them would have to be thought about; certainly not all can be done. One should choose the place and do it according to what is fitting and needed.
May the Navarna mantra be done without a guru on Holi night?
Asked whether the Navarna mantra can be done on Holi night without a guru, he says there is a whole video on it: search "Navarna mantra Grihastha Tantra" and the very topic asked will be found written on the thumbnail. Hear the whole thing, it will become clear, and after that take your own decision on whether to do it or not.
May someone initiated by a village guru perform the sadhana of Kaal Bhairav?
Asked by a listener from Chhattisgarh, initiated by a village guru, whether he can do the sadhana and siddhi of Bhagwan Kaal Bhairav ji, he says that for Kaal Bhairav ji he would say to do it while staying in someone's company. Batuk Bhairav ji you can do — the vidhi-vidhan is on the channel.
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