Gana
Every question on the site tagged Gana, each answered from a timestamped source rather than a summary written from memory.
An attendant or troop of semi-divine beings, most closely associated with Shiva.
81 notes from our sourcesNotes from our sources
Feeding dogs daily as Bhairav's vahana throughout a Bhairav sadhana
The speaker says that whenever one awakens any shakti or seeks its blessing, its ganas must be worshipped along with it, and Bhairav's gana and vahana in visible form is the dog. So the first thing to tie a knot on is this: from the day the Bhairav sadhana is taken up, feed a dog every day with one's own hands — sweet, salted or plain roti, morning or night, whatever one can — wherever a dog is found. Dogs must never be hurt or stoned. A dog of any colour that comes and sits at one's door does so only by Bhairav's grace. If Bhairav is displeased, the dog sniffs the food and leaves — this happens often, and especially with an utara; if the dog eats, the removal of one's problem has begun. It is not magic that works in a day, he says, but the benefit is certain. He adds that the traditional twelve-year upasana of Bhairav or Virabhadra across twelve temples comes through guru parampara, not YouTube or Facebook, and a householder cannot do that — so serving dogs is the householder's way.
The subtle presence of ganas around household worship, and their anger when it is abandoned
The speaker says that wherever Shri Ram is praised and Ramayana or Ramcharitmanas chaupais and shlokas are read, Hanuman ji comes to listen in subtle form — or, if the bhakti is high, even directly in some other form. Rudra's Ganas attend in part, since Narayana is dear to Shiva; Hanuman's servants — the lok-devatas and above all his vanar ganas — are present everywhere and go daily and regularly, in subtle form, wherever Shri Ram is worshipped. Likewise the servants and lok-ganas of a Mahavidyas go where she is worshipped, so their coming and going is continuous. If then, because of some karma or Prarabdha, six months or a year of business loss or family trouble comes and one drops all of it — no more Ramavatar, shlokas, stotras, havan — for guru ji's paduka puja on the theory that "the whole brahmand is worshipped at guru ji's feet", the deities who were always present there become angry: "how can you think of insulting my upasak?" Then the real trouble begins, no guru ji can save you, and faith collapses on every side.
What happens to beings destroyed by the Goddess — are they simply annihilated?
No — they are granted Sayujya (divine association) and positions among Her attendants (Ganas) rather than being simply destroyed; Durgamasura's slaying gave the Goddess the name Durga, Mahishasura attained a unified station, and Raktabija was incorporated into Her retinue.
Take refuge in one of Jagadamba's four Veeras: Hanuman, Bhairav, Narasimha or Ganapati
The speaker says that those who serve and worship Shri Ma Jagadamba must take refuge in at least one of her four Veeras, the four Mahashaktis who stand as Veer and Gana: Hanuman, Bhairava, Bhagwan Narasimha or Ganesha. He says one should try to attain siddhi of that one Veera's vidya by the extended vidhan, and that Hanuman's Badvanal Vidya is one such route. He says whoever takes Hanuman's refuge and does these vidhans can have every kind of suffering and dosh in life removed by this single Anushthana, and that keeping it for life brings many benefits.
Rudra Gana sadhana: who it is for, and why the Ganas are ready to help from day one
The speaker says this vidhan is for a person whose family and social life carries many kinds of problems at once — heavy debt, too many enemies, or some upari badha — not just one. He says Mahadev is the god of gods and his Ganas are the most capable and awakened; the Ganas and servants of Shiva and Jagadamba are always ready to protect and help their deity's devotees, from the very day one begins their worship. The trouble, he says, is that people do not know how to use them or ask them for help, and this vidhan is meant to let an ordinary householder get that help from Rudra's Ganas in a simple way.
Sadhana completed but no visible result: the Ganas help only after they are asked
The speaker says that if someone completes a full anushthan — for example 1.25 lakh Japa of Bhagavati's ashtakshar mantra with Tarpana, Marjan, hom and Havan — and still sees no special change in life, it does not at all mean the sadhana was fruitless; nor is it simply, as people usually say, that one's Prarabdha is not being cut. He explains with an example: if a stranger deeply respects your father, love for him arises in your heart on its own and you would help him if you found him fallen on the road, even though you have never spoken to him. In the same way, he says, the Ganas and Yoginis and attendants of Bhagavati, Mahadev or any great shakti are ready to help the deity's devotee as a mother, father, brother or friend would — but there are limits: certain vidhan must be done first, and until you speak and ask, the help is not received.
Shiva's crescent moon: some Ganas of Mahadev act only during a partial eclipse
The speaker says a penumbral lunar Grahan falls on the coming Kartik Purnima. On Shiva's head sits a half moon — the dooj moon — not a full moon, and there are certain shaktis, certain Ganas of Mahadev, who become awake and bound to help, directly or indirectly, only when an eclipse is on and it is partial, not total. That makes this day a very special time: if a person wants Mahadev's help on that day and does the vidhan the speaker will give, then — if God wills and one's Prarabdha allows — the Ganas' help will surely come by Mahadev's kripa. How that help comes, he adds, depends on the person's Tapobal and bhakti.
Full siddhi of Ganas or Yoginis is not for a householder: only their grace is to be sought
The speaker says making the Ganas of the gods or the Yoginis siddhi — in the sense of calling them before you whenever you wish — is not something a householder can do; one would have to leave householder life, and even in grihastha it demands strict discipline, because while Shiva and Jagadamba as mother and father tolerate mistakes, their shaktis, Yoginis and Ganas do not. That path needs many kriyas: even the clothes worn (Langot, dhoti, gamchha, as the Guru orders) take at least a week to consecrate; the Yajnopavita has its own tantrokta vidhan and mantra and must be protected; the Raksha Sutra is tied in a special way and the tilak applied with special mantras and Mudras. None of that can be done over YouTube or Facebook — anyone who says it can is only cheating you. So in grihastha, he says, one should seek their Kripa and blessing, ask them indirectly for help, and go no further; such sadhanas take time, patience and Tapobal, and are never one- or two-day affairs.
Kinds of guidance a deity gives in a dream
The speaker lists what a deity may convey in a Swapna: a particular scripture to study; the form of a particular devi or devta whose name to take, whom to worship or about whom to gain knowledge; a particular paath to do for so many days; a lamp to light in a certain way in a deity's name; matters of Bhog, Prasad and puja; something one is forgetting in one's own puja; or a warning that an enemy is running an Abhichara prayog or conspiracy against one. He says this warning reaches the sadhak through their ishta shakti, and that the Anga Shakti who regularly come and go at the puja place bring the information by that deity's order and grace.
Why a deity sends its sadhak to another deity through a dream
The speaker explains with an analogy: an English teacher's favourite student has a problem in physics but dares not approach the strict physics teacher, so the English teacher speaks to that colleague on the student's behalf, and the student then gets special treatment, the work is done and their confidence grows. He says the same happens with one's Ishta Devata or ishta shakti: when it judges that a matter belongs to Hanuman ji's domain, it has its Gana and attendants deliver the message in the dream, and the petition is already lodged with Hanuman ji beforehand, so that when the sadhak goes and does the work, it gets done quickly.
Who arrives first when Bhairav mantras are used without protection?
There is still time in Bhairav ji's own coming; first his gan prets will come, and they too will be called bhairav. If you have not done a kavach and they take your examination and you cannot pass it and become bound in maya, then those things become a separate matter for you. His purport, he says, is not to turn you away from this sadhana but to encourage you to do the right sadhana, avoiding the direct use of chitki mantras.
What happened on the peak of the Himalaya?
Shankar was greatly pleased and they went to the highest peak of Himalaya parvat, the most beautiful place, where ganas, kinnars, siddhas, apsaras and the wives of the vidyadharas are all present and perform many kinds of leela with Bhagavati. Then, reckoned by the years of the devatas, for 10,000 years — 10,000 times 360 — they sport there. After that Bhagavati Sati says that she is satisfied of her desires and that vairagya has begun to arise in her mind.
Daksha's yajna and the conflict, Virabhadra and Mahakali, and the Andhak daitya remain to be described
The whole description of Daksha's yajna and the conflict will be discussed the next day. In it the group is to learn about the shaktis — in what manner a shakti manifests, and by which mantras which shakti manifested that helped in the destruction of Daksha's yajna: how Virabhadra, Mahakali and which other shaktis came. Also the subject of the Andhak daitya, who, the speaker says, hung upon Shiva's trishul for many kalpas; even now one form of his remains hanging, and in another form he was established as one of Shiva's ganas.
Why a wish-driven sadhana reaches a deity's ganas before the deity himself
The speaker says neither he nor his listeners have the capacity to please Mahadev himself directly: when anyone serves a great shakti, it is that shakti's Ganas present in the field who receive the words first, because the field is divided and every power has been given its responsibilities. Nishkam sadhana and bhakti, he says, take one very quickly near Ishwar and connect one directly; but a sadhana done for wishes and for power never goes straight to Ishwar — it must go step by step, and one's mistakes are examined there, which is why so many sadhanas give no fruit.
A Ramayana chaupai used as a sabar mantra to petition Rudra's ganas
The speaker says the mantra he teaches is a chaupai of the Ramayana that is used in the sabar field as a Sabar Mantra with more than one prayog. Mahadev's Ganas, he says, carry our words to him and have also been given independent authority by Rudra to fulfil wishes if pleased on their own; this mantra petitions those ganas. Because the moon on Mahadev's head is the half moon of Dooj, not a full moon, and the mantra's connection runs through Rudra's ganas, it is made siddha only in a penumbral lunar eclipse — as he was taught. Since the Ramcharitmanas shows Mahadev meditating on Ram and Ram worshipping Mahadev, each the other's aradhya and servant, this one mantra brings the grace of both Ram and Rudra and coordinates two great powers.
What siddhi of a Rudra gana realistically means
The speaker is emphatic that "siddha" here in no way means the Gana will stand visibly before you — that much capacity cannot exist yet. Rather, by their own will they may guide you through dreams (Swapna), or according to your karma they may guide or help you in any way. He says this special information had to be given before the vidhan.
The Rudra gana eclipse-day siddhi vidhan
The speaker gives the full eclipse-day vidhan. In the madhya kaal, after the opening steps on the asana, make an ink of Haldi and only the local water (river, lake, or the Gangajal before Shiva at home); with the right ring finger write Ram on the five Bargad leaves — रा with the anusvara mark, not राम — and arrange them on Shiva. Lay eleven Paan with two Laung, two elaichi and a little saunf on each as Bhog for Shiva's Ganas; pray to Mahadev to appoint one chief gana for your sattvik wishes and to complete this anushthan of his aradhya Ram's mantra; then do continuous Japa of the mantra (shown on screen, not spoken). After the japa burn eleven kapoor with a laung on each as Bali, lighting from your left to your right, never in reverse. Dedicate the japa with haldi and a little water on the Shivling or arghi, do pranam and leave. If the japa was in the afternoon, do 108 japa at home that night with dhoop-deep, a prayer to Rudra's ganas, and a pair of laung burnt on one Kapoor. That completes the siddhi.
Daily prayog of the Rudra gana mantra for a single wish until it is fulfilled
The speaker says the prayog starts the day after the siddhi: after the daily puja, in the time left, sit and fix one single wish — never a heap of wishes — pray to Rudra's Ganas for that one thing (his example: a path to end one's debt), do 11, 21, 51 or 108 Japa as able, and then without fail burn two Laung on one Kapoor as Bali. Keep it up every day until the problem is fully gone — a day, a month or a year; four, five or eleven days and stopping will not work, and no one has the capacity to have the ganas appear and solve things in ten days. Other sadhanas may be taken up meanwhile. Rudra's ganas give quick fruit, he says, though all depends on Prarabdha.
What does it mean for the body to become mantramaya?
When through mudra and nyasa you establish the whole mantra in your body, the speaker says, your body becomes mantramaya — and the mantra is the form of the deity. That is, you become the deity yourself and do the japa of that deity; and having become the deity, after the siddhi of that mantra, when you perform nyasa together with mudra you seat that deity in your own body and, being the deity yourself, are able to have darshan of that deity, of his ganas, and of the akashchari siddhas.
What is said about Rudragana sadhana?
Taking the example of those who perform Rudragana sadhana — who have done it, who do it, who do japa of the mantras — the speaker says there is one general mantra and one special mantra, and both kinds have been given on the channel. There is no presence of any kind of dosha in them, such that doing this mantra would cause a dosha to arise.
How is the fierceness of the Rudragana mantra seen?
If the desire is to see that mantra's fierceness in very great measure — to see and know it in an utterly fierce form — then, the speaker says, taking the sankalp properly, if japa of those mantras is done near the temple of Shiva ji on a night of this kind, then somewhere or other, in one form or another, that darshan begins to occur over the night. But how you will then manage the situation after the darshan has been given is your own affair.
Why are no bandhans used in this kind of sadhana?
The reason, the speaker says, is that in this period, in whatever sadhana you do, you will not use any bandhan. If you do it using a bandhan then that darshan will not occur to you at all — know this too. If you are doing Rudragana sadhana seated with a disha bandhan, seated with an asana bandhan so that no negative shakti may come, you are in your own place correct, not wrong — but then nothing will be seen, and the matter of experience is removed.
Can Rudragana sadhana be done with a Ramcharitmanas chaupai?
Asked whether Rudragana sadhana can be done with a Ramcharitmanas chaupai, the speaker says yes, absolutely it can be done. Asked whether a kavach recited within an asana bandhan may be used, he says yes, absolutely — the bandhan is not only for binding the asana; as soon as you recite the kavach, whatever matter of bandhan is in it will all be accomplished.
Rudragana sadhana as the quick-fruit practice for those with no time for long anushthans
The speaker says not everyone has time for long sadhanas and anushthans, so he always tells people to get the Rudragana sadhana done and kept. In his view it gives results very fast — almost everyone who does it with one wish sees that wish fulfilled very soon.
Case: a kul-shakti bandhan lifted after a gana appeared during Rudragana sadhana
The speaker tells of a good Sadhak whose Kul Shakti, a fierce and awakened deity, had full grace on him until a sadhak of his own village, learning of it, performed kriyas and did a Bandhan on that shakti or his body, so that the deity stopped coming and no sadhana gave a full result. While doing the Rudragana sadhana, he saw near his door — probably in tandra, the speaker adds — a figure in only a Langot with chimta and kamandal and long loose hair, who vanished as fast as he came, leaving every hair standing. The very next day the deity's sawari came upon him again and told who had done the bandhan, how, which Utara to do, and what to do for his brother's illness; around then the bandhan and the troubles ended.
Rudragana sadhana is not effective in a total lunar or solar eclipse
The speaker states one rule of the Rudragana sadhana: it is never effective when there is a total lunar eclipse or a total solar eclipse. It is done in a partial lunar eclipse, a penumbral lunar eclipse, or an eclipse visible elsewhere in the world but whose sutak is not observed in your own region. He says such sadhanas come traditionally through guru parampara, and that the simplest vidhan is on his channel in two videos, one on the Chandra Shiva eclipse practice and one on Rudragana.
Why should a house not be built near a Shiva temple?
The speaker says that around any Jyotirlinga or Shivling established in a temple, the circle drawn with a radius of 100 dhanush is the realm of Shiva's ganas, who dwell in different parts of it. That is why it is said a house should not be built near a Shiva temple — and in fact this applies to all temples: a house should not be built as far as the temple's shadow falls. Today, he notes, temples come up anywhere with houses right beside them; whether those households are happy or unhappy is a separate discussion for another day.
Rudra's ganas are the most active shaktis in mrityuloka, so Rudragana sadhana fructifies fast
The speaker says that when you do the Rudragana sadhana in a Mahadev temple exactly as directed, the ganas there respond — and if any forces are the most active in this mortal world, they are the ganas of Rudra. They can be present anywhere, nothing bars them from any place, and since no temple exists without Shiva, they are present in every temple. That is why their grace comes with great intensity whenever you do the sadhana.
How long Rudragana sadhana is continued and when it is begun
The speaker says that when no path is visible and big sadhanas are beyond one's means, one should continue this sadhana: begin it on a masik Shivratri and keep going until the desired fruit comes, doing at least 11, 21 or 27 days. It is a one-day sadhana; the first time, do it during a partial or penumbral lunar eclipse — or a partial solar eclipse if time is short, though the lunar eclipse is the most effective. After that, whenever there is a need in life, take it up again as an 11, 21 or 27-day sadhana. As the second experience he cites a sadhak of his own circle who had used the prayog about twice: his job had gone, he restarted this sadhana, and he got a job again — a better one than before.
One sankalp per Rudragana sadhana, and it must be in keeping with dharma
The speaker says the Rudragana sadhana is done with only one Sankalpa — either for spiritual progress or for a material wish, not a list. He is fully confident that Rudra's ganas, by the grace of Mahadev and Narayana, will complete whatever work is taken up with one sankalp; if the sankalp is dharma-yukta, in keeping with dharma, it fructifies at once — you have to be in the right, he says, and then it happens.
Case: three job offers the day after a 27-day Rudragana sankalp that saw seven rejections
The speaker tells of a friend, himself a Sadhak, whose age was passing without a job and who could not afford a big sadhana with Havan; the speaker suggested the Rudragana sadhana. He did it at two eclipses and then with a 27-day sankalp, during which he was called to seven interviews, going every other day, and rejected at all of them — the speaker asks how far such a result can break a sadhak's Mano-bala — yet he said he would complete what he had taken up. The day after it ended he phoned three times: at 11:30, one of the places that had refused him asked him to join; at 2:00, the firm that had rejected him for lacking experience offered a higher package; at 6:30, the most reputed firm offered 5.5 to 6 lakh, a company flat and a direct officer-rank post, the interviewer explaining that he alone had satisfied him in his own field, and apologising for having insulted him at the interview.
Lesson of the Rudragana experiences: when no path is visible, the chaupai before Sadashiva brings the ganas' help
The speaker draws the lesson: if no path is visible in life, one is about to sink and there is no money for big sadhanas, then taking only the support of this Ramcharitmanas chaupai and praying before Sadashiva with this vidhi-vidhan, his Ganas will surely come to help and do whatever brings one's good — his faith in this became firm. He adds that a sadhana never grows old and its method never changes, even 10 or 15 years after the video; a listener in a job-related situation should do this sadhana until the job comes. When a job comes by the grace of Bhagavati and Rudra, the parents bless from the heart and the house deities and Pitr are satisfied by one's own earnings. If you are breaking, take refuge once, with faith, in those who give refuge to the whole world — a way will surely come.
Who are the four chief Veers of Bhagavati?
The puja of Batuk Bhairav ji in Navratri is extremely necessary; and chiefly, the speaker says, of Bhagavati's four ganas, the chief Veers — first Bhagavan Shri Ganpati ji, second Bhagavan Shri Batuk Bhairav ji, third Bhagavan Shri Mahavir Hanuman ji, and fourth Bhagavan Shri Narsingh ji. The puja of these four is compulsory.
What does hanging a great bell in a Shiva temple give?
He who hangs in Shiv ji's temple a huge bell furnished with an iron chain — the bell daan that people do, the big bell that rings in a temple, hung on an iron chain — of him it is said that he becomes as strong as the Ghantakarna gana and attains the Shiva loka.
Who is Ghantakarna?
The speaker says he will speak about the Ghantakarna gana in time to come. Ghantakarna is a chief gana of Bhagwan Shiva, called Ghantakarna Veer and Mahaveer; the bell-donor obtains his pada and attains his swaroop.
The ganas and kumars produced became Shiva's shishyas in Brahmalok, and with their help Brahma was to bring forth the srishti
The chief ganas and kumars who had been produced all became Shiva's shishyas and were present in Brahmalok. With their cooperation Shiva ji gave Brahma ji the knowledge that he should bring forth the srishti with their help, and also gave him the capability to do so.
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.
Case story: a land dispute settled by gold coins handed over at a siddha's samadhi
The speaker says the opponents were demanding the balance at today's land rate, about ₹50 lakh (₹5 lakh at the time), before withdrawing. While the japa continued at the sthan, the opponent's son phoned, met the sadhak and told him they were dropping the case; the registry and mutation were completed and the land became his, which he took as the fruit of his japa. Six months later the former owner revealed they had been paid by a wealthy distant mama of the sadhak, who, when the family went to thank him, flatly denied it and said he was not even there on those dates. Called back, the receiver said the man simply stayed at the temple and handed him, beside the siddha's samadhi where the sadhak did about 25,000 japa daily, gold coins worth somewhat more than ₹50 lakh, insisting the gold be carried away by the receiver himself; a goldsmith turned it into money within a week.
Why does a householder often not know who his kul Bhairav is?
The speaker says a householder may well have no knowledge of those swarups. But whenever a particular affliction is about to come, and one is doing sadhana and seva-puja devoted to some shakti of the house, the power that stands ready first to shield from that calamity is the most devoted gana of that arahdya, of that kula shakti — and those stand in the form of Bhairav.
Who punishes an offence committed against a deity?
This is an aparadh, and then their ganas give the punishment. Bhagavan is hardly going to come and punish, he says — but their ganas, whose responsibility it is that no insult come to our aradhya, punish you; you are punished by those very yoginis and by those very Bhairavs.
When should the Rudragan sadhana be done?
Do the sadhana of the Rudraganas in the Shiva temple on the very first day; and if you do it on all the days, that is most excellent.
Released from pretatva into devatva, they stand as gana and think well of the sadhak.
They will be helpers to you and will think well of you, he says. Even if for some reason their death was abhicharik, even if some preta or pishaach was present with them, you will certainly find a way. The way is certainly found — that you may free them from pretatva, bring them into devatva, so that they may stand in your house in a deva form and protect you; and if kula devi-devatas are present, may stand as their gana and give you help. That a person then does not understand the way when he gets it is another matter.
Does one who serves a deity become their doot, and is there rebirth?
Manas Sharma ji asks whether one who serves a devi-devata becomes their doot after leaving the body, whether he will then be born again on earth, and whether an ordinary sadhak too can become a doot. The answer to all of what you have said is absolutely yes, the speaker replies; it absolutely can happen. Everyone's time is completed; rebirth is certainly obtained, until full gati is attained.
Why did Parvati want a Gana of her own?
Because although the countless Ganas under Shiva's command did obey her orders, not one was independently hers. Nandi, Bhringi and the many Pramath Ganas all carry out Shankar's orders and stand at the door — but they are not our Ganas, she says, and our mind does not meet with theirs.
Shiva entered while Parvati bathed, scolding Nandi at the door — the incident that fixed her resolve to make a doorkeeper of her own
Shiva entered the house while Bhagavati was bathing — scolding Nandi, who was seated at the door, and going in. She felt this was not proper, and resolved that there should be a servant who was excellent and fit, and who would not be moved from his place without her order.
Shiva's Ganas first tried to reason with the boy at the door, asking who he was, and then turned to threats
They tried to explain first — who are you, where have you come from, what do you want to do, go far from here if you wish to live. Shiva, who knows everything but is performing this Lila in the manner of the world, had positioned himself outside the house and sent them.
Calling the Ganas beautiful was a taunt at their strange and peculiar forms, not affection
It was a taunt, not affection. All of Shiva's Ganas are strange to look at, each of a different and peculiar form. Girija's son, fearless and showing them the staff in his hand, asked who they were and where they had come from — you people are very beautiful indeed — and told them to go far away at once.
The Ganas said he was spared only because he too was a Gana, and the threat of death did not move him from the door
They said they were Shiva's foremost Ganas and the doorkeepers there, ordering him away by Shiva's command; that he too is a Gana and so is spared — had he not been one, he would already have been killed. He did not stir from the spot, and they went back to complain.
Shiva lets his own Ganas fight and lose to break the pride of service — "we have done crores of japa, so many anushthans"
To break the ego of service. If someone serving Bhagavati or Shiva or any Mahashakti comes to take pride in it — we have done crores of japa, we have done so many Anushthans, these Siddhis have come to us — the Lord performs a Lila of this kind to break that ego.
Ganpati chased and thrashed the Ganas with Bhagavati's own given staff, whose blow none could bear
They came back to threaten him again and he lost his temper. Ganpati took up the staff and chased and beat them. It was Bhagavati's own given Shakti — who could bear its blow? Well thrashed, they went back to Shiva.
The beaten Ganas pleaded that they had only been protecting maryada, and Shiva called them cowards
That they were only protecting Maryada — they had merely been threatening him and had not wished to beat him, and yet he said such a thing. Shiva, standing a Kos away holding the Trishul, tells them they are cowards, heroes only in name, and orders them back to strike him whoever he may be.
Bound by his mother's order and facing a settled resolve to kill him, Ganesh was greatly grieved
Because he is bound by Bhagavati's order, and these people are growing angry and saying that they will now kill him. He was greatly grieved on hearing the Shiva Ganas speak with such settled resolve.
Parvati's condition: argument is fine, but none enters her house without first defeating her Gana in battle
That if it is argument, well and good — but if they wish to enter the house, they may do so only by making war, defeating her Gana and obtaining victory. Without conquering her Gana, no one at all can enter the house.
The Devi sent word that these Ganas were nothing before him and that he should carry out his duty, fit or unfit
That he had done very well; that these people would not now enter by force; that these Ganas are nothing before him, to conquer a Gana such as he; and that whatever the duty, fit or unfit, he should certainly do it — for one who is once conquered will not then bear enmity.
Ganesh replied that both sides serve their own master, and that today let Parvati and Shankar each see their own strength
That he, alone and a boy, would still carry out his mother's order; that today let Devi Parvati see her son's strength and Shankar see his Ganas'; that if they are stationed at Shiva's door then he too is certainly stationed here — and that they should obey Shiva there, while here he obeys Parvati.
Shiva would not show meekness, lest the world say Shiva is always under a woman's control — a household quarrel played out
Because, he says, if meekness were shown then a blameworthy fame would spread in the world that Shiva always remains under the control of a woman. His Ganas are pure; the policy that is best is to deal with each as he deals with you — and what valour can a single boy show?
Shiva finally orders the fight — a wife should not be stubborn before her husband, and what is destined will be
That they are all his Ganas and exceedingly skilled in battle, and by abandoning the fight would come to littleness; that a wife should not be stubborn before her husband and Parvati will certainly obtain the fruit of that stubbornness; and so — fight, and what is destined will be.
Ganesh opened by breaking their morale: being a boy alone, the shame of the lost battle would be theirs and not his
By breaking their morale first. I am alone and a boy and have never made war, he says, but I will fight today; and if Shiva and Parvati's battle is lost, it is you who will be shamed — being a boy, I have no shame in defeat or victory.
Nandi and Bhringi dragged him by the legs; he struck free, took up a Parigha and felled them all
Nandi seized one leg and Bhringi the other and they dragged him; he freed his legs by striking with his hands, took up a Parigha, and began felling them all — arms broken, backs split, heads shattered, shoulders severed, some flung upward, some dragging their broken legs away.
The fleeing Ganas saw Ganesh as Kala at the end of a Kalpa, and scattered like deer before a lion
They saw him as Kala. As deer scatter in ten directions on seeing a lion, so those thousands of Ganas fled; and as Kala appears fearsome at the end of a Kalpa, so did they all see Ganesh — the destroyer. Then he returned and took his place at the door again.
Shiva laughed at his own wounded Ganas as they came in slowly, and told Brahma of the boy's might
Meanwhile Narad arrived with Vishnu, Indra and all the Devas, who asked Shiva which Lila he had begun. Seeing the wounded Ganas coming in slowly, Shankar laughed and told Brahma of the mighty boy at his door who had felled his attendants and defeated his Ganas by force.
Narad told Shiva the Mahalila had removed the pride of his Ganas and of the Devas alike, and asked him to end it
That by performing a Mahalila Shiva had removed the pride of his Ganas — and by giving this boy strength had destroyed the pride of the Devas too. Now, Narad says, do not continue the Lila; honour and protect the Ganas and the Devas, do not indulge him further, and kill Ganesh.
Shiva, Vishnu and Brahma each worshipped Ganesh, all called him Sarvadhyaksha, and Shiva gave his boons — Ganadhyaksha, and the foremost name in destroying obstacles
It is written plainly that worship without his worship is not even accepted. Shiva then worshipped Ganesh himself, then Vishnu, then Brahma, and all called him Sarvadhyaksha. Shiva's boons: that when he is content the world is content; that the son of Shakti should always be happy; that his name will be foremost in destroying obstacles; and that from today he is the president of all Shiva's Ganas.
Are there sadhanas of Dattatreya's ganas and the Nath Panth siddhas?
Asked whether, as there is Rudragana sadhana, there is any sadhana of the ganas of Guru Dattatreya or of the siddhas of the Nath Panth, he answers: yes, yes, absolutely there is. There is one of Bhagavan Dattatreya too, and there is one of the siddhas of the Nath Panth too.
Can a Shivalaya be built on the second floor of a house?
If you are speaking of a special, complete Shivalaya of a temple, then it cannot be built, the speaker says — have a Shiv mandir built only according to the full vidhi niyam of a Shiv mandir. Generally, if you keep a sphatik Shivling and the like at home and do pujan, you will get the complete fruit; if you do the pujan of Narmadeshwar ji, you will get it too. But wanting to make a Shivalaya on the dev floor of the house, as much of this is happening nowadays — making a mandir at home — is not proper, because a mandir has its own vastu shastra. When a Shiv mandir is installed, the ground below it becomes the condition of patal; your entire ground below becomes the place of those ganas who dwell in it, and that will be a difficulty.
What is the effect of the water that goes into the earth during shivabhishek?
It has been taken as a measure, the speaker says, that whatever water goes into the earth through shivabhishek, to that measure the inner portion of the earth remains fluid, by which the power of that pind — of the Shivling, in a manner of speaking — remains considerably increased.
Who has the right over something offered on a Shivling?
Once something has been offered upon a Shivling, no human being has any right over it — only Chanda, one gan of Bhagavan Shiva, has the right over it. So when you offer a fruit, Chanda's right is established over it; but when you offer milk you go and give it to anyone at all to drink. Why so? This is a matter of dosha attaching, he says, so it should not be given. In the Banalinga, that is the Narmadeshwar, it is held that what is offered upon it may be given to someone — though there are differences even in this, and in his view it should not be given.
What is the difference between playing with Shakti and with her gana?
When you play with shakti, he says, not with the Mahashakti — the Mahashakti, Mahamaya Jagdamba, is never going to bring harm to you — but if you are playing with her gana, playing with a veer, if you have to do all these things and go into all of them, then search for a guru. Then you need such a physical guru, and for that too use these very things, so that you get a correct guide.
Why do the eyes open between three and five in the morning?
There is nothing much to worry about in this, the speaker says. Whenever you do any sadhana, the ganas who are pleased by it have their own kaal, and their coming and going happens within that period, because of which your eyes open. This is an ordinary process in the field of sadhana, and somewhere it is also the grace of that shakti.
The vidhi of a named masan sadhana is flatly refused on the channel
A listener who calls himself a devotee of Ma Kali, and says seven ganas of the Mata have been pleased with him, asks about a named masan sadhana he wants to do in the coming navratra. The speaker asks why, if the ganas and sevaks of Bhagavati Kali have been pleased with him, he wants that siddhi at all — and says plainly that he gives no information of this kind here, does not even take the name, and that the listener may do as he pleases.
How are Ganpati and Batuk Bhairav placed around Bhagavati there?
There, in the swaroop of Bhagavati that is there, the Batuk Bhairav who is there and the Ganpati who is there are both in their bala swaroop, and in bala swaroop they are established as the protection of Bhagavati's east, at different doors. So on one side of a door Ganpati, on the other side Bhairav; then on another side a second Ganpati, a second Bhairav — many gana Ganpatis and many Bhairavs are established there, or that place has been given to them.
The ek-divasiya Rudragan sadhana may be repeated with no ill result, taking two hours within the Rudragan hours, best of all 8:00 to 9:00
Yes, it can be done, and no ill result will come of it. The timing had already been put in the group around 16 September: the Rudragan hours on the 2nd run roughly from 6:00 in the morning to 10:00. Take two hours within that; the middle hour of 8:00 to 9:00 is clearly best, and otherwise do it whenever you get time within those four hours.
Can a Rudragana be perfected as a friend?
Do not make the mistake of making them pratyaksha, Keshav ji, the speaker says. The Rudraganas are in themselves an extremely swift and fierce gana. From even one sadhana they help a great deal indirectly, whether or not you understand it. If you try to make them pratyaksha, then many bandhans attach, many things happen, you will have to live by rules — and they will not become pratyaksha quickly either, but you will certainly be put in difficulty.
Can the Rudragana mantra be done with the regular puja lamp?
Look, those who have done the sadhana of the Rudraganas — since the sadhana of the Rudraganas is a one-day sadhana, the speaker says he repeatedly tells them to go on repeating it. Whenever such a time falls — that is, when there is a solar eclipse or a lunar eclipse and yet there is not one — then first of all repeat their sadhana. And daily, even if only five times, do the japa of that mantra. It may be done with the regular lamp; there is no need to light a separate jyot.
If later generations forget a mahashakti's seva, does the whole kula face her wrath?
There is truth in it, he says, but with a distinction. If you do not do the Mahashakti's seva, the Mahashakti is not going to come to trouble you. Mahashakti means the chief shaktis within the param satta; they will not trouble. We are within them and they are within us; it is by them that we go on. But it is her ganas that trouble — the lok ganas especially trouble. He points the questioner to the playlist made under the name Bhagatvaal on the same channel, which answers the whole question step by step: what happens if someone receives kripa and the people who come after do not do that thing, and what should be done when the bhagat who was there before dies.
What happens if a mistake is made in the Panchmukhi Hanuman puja?
Know this too, he says: Hanuman also beats. If you make any mistake at all in the puja of Panchmukhi Hanuman, even if you are doing only the kavach sadhana, then the veer ganas of Panchmukhi Hanuman do not delay in dropping kicks and blows on you in your sleep. And then, out of fear, the next day one thinks there is a pret in the house, that it struck me, that such a thing has happened — one is not to eat all this fear.
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.
Where is a copper vessel with gud and water actually used in tantra?
He says that if you put honey in copper it will in any case become poison. When rudragana sadhana is performed, and some prayog of the special ganas of Rudra is done, and the kachche kalve are used in their vidhi, then what is given to them as prasadi or as the dhaar is bound in a copper lota itself, with gud and water in it — and that is exactly the poison. He says the tantrokta vidhan states this plainly too.
How is the bandhan of a kuldevi opened by tantra vidya?
If the bandhan has been done by tantra vidya, look at the Mahabhairav vidhan, the speaker says — he has written on the thumbnail itself that if the kuldevi is bound for any reason, she is released by the Mahabhairav mantra. Because when you take a sankalp that you are performing the Mahabhairav mantra anushthan for the release of the kuldevi's bandhan, and Mahabhairav has so many forms within him — Kaal Bhairav, Batuk Bhairav, Bhoot Bhairav, Mahabhairav, all of them — then when they move, when any of their ganas move, they know for what purpose the invocation is being made, and they will come and open it. Do the anushthan in a manner suited to that.
Why is Kuber in the north of a Shiva temple and Indra in a Ram temple?
Look in the Shiva mandal, the speaker says, and there is Yaksharaj Kuber ji — because Yaksharaj Kuber ji is a friend of Shiva ji. And besides him there are also very many of his ganas. He directs the listener to the Vishveshvara Samhita passage of the Shiv Mahapuran: hear it once, read it, and there, when a temple of Shiva ji is built, you will find at length which and which of them are installed, and how many of his ganas are installed.
What should be done on the eclipse falling on the Amavasya?
Asked about the grahan on the 14th and whether it is visible in India, the speaker answers that the one on the 14th will not be visible; the one on the 28th will be visible. The Amavasya's grahan will not be visible, so on that day only Shivgan sadhana, Rudragan sadhana. The Rudragan sadhana given so far, he adds, rests only on one mantra of yours; if he gets time he will put out its tantrokta vidhi as well beforehand. It may be begun — there is no restriction for them.
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