Guru
Every question on the site tagged Guru, each answered from a timestamped source rather than a summary written from memory.
A spiritual teacher who guides a disciple's practice and initiation.
433 notes from our sourcesNotes from our sources
Doing japa or havan for others for money: the dosh the sadhak takes on
Asked about taking money to do Havan for others, the speaker says: only if there is dev kripa, or a devi-devata or your Guru has told you to, and you are that capable. When a sadhak takes a sankalp for another and japs, all that person's bad circumstances and dosh — since the japa is for their parihar — fall on the sadhak. That is the real meaning of "a brahman's wealth cannot be digested": it should be "a sadhak's wealth". "Only from a brahman" meant those born brahmans who were sent to Vedic study from the start, taught pujan-paath and trikala sandhya-Gayatri, so their tapo-bal held. An ordinary person who does not keep trikala sandhya, does little japa and no havan for himself, and does not worship the devatas regularly, will take on the other's dosh the moment he does it for them, and his family reaches the edge of ruin. Brahmans who do wrong and still live in comfort are eating a grandfather's punya — the descendants will pay. So: if you have that much capacity, you may.
Guru and Ganpati sadhana before a Bhairav sadhana, in both the sabar and tantrokta streams
The speaker says this sadhana will be compulsory for every person coming into the field of sadhana; it has no adverse effect, so it can be done without any worry. Its place is after guru pujan — that is, after guru sadhana, whether Navnath sadhana, the Navnath chaitanya mantra, Guru Gorakh Sabari or Guru Gayatri — and after Ganpati sadhana has been done. Whether one is in the sabar field or the ordinary tantrokta field, people of both can do this Bhairav sadhana: after guru and Ganpati, it is Bhairav ji's sadhana that is to be done, and every person is to do it.
What happens when a Guru performs a harmful (Marana) ritual against a disciple out of anger, and can it be undone?
A lethal ritual (Marana Prayoga) launched in anger has a narrow revocation window — typically 7 to 11 days — after which even the Guru who cast it may be unable to reverse it, and the Guru bears their own consequence for breaking the vow taken when knowledge was first given.
What should a disciple do if their Guru begins acting against scripture or becomes unstable?
A disciple should first attempt to correct a Guru who begins acting against scripture or shows signs of instability, and only renounce that Guru if correction is not possible.
Batuk Bhairav anushthan: the sankalpa wording and the opening smaran and lamps each day
The speaker says each sitting of the Batuk Bhairav Hridaya Stotra anushthan opens by sprinkling Gangajal on oneself — no mantra needed — and, holding Akshat, a flower and a coin, taking a Sankalpa in one's own name: for the root destruction of whatever abhichar any enemy has done on my body, for complete protection, for the grace of Batuk Bhairav Baba and for every kind of protection of my body and mind in future, I resolve to recite the Batuk Bhairav Hridaya Stotra yathashakti. The items go into a plate. Then remember your Guru mentally — or Dattatreya as guru with "Gurur Brahma Gurur Vishnu", asking his blessing and adesh to complete the sankalpa and destroy the enemy — then Ganesha with any mantra you know, then your kul devi-devata (if unknown, address "whoever and wherever you are, protector of my kul", asking to be freed so as to serve Bhagwati and reach life's purpose). Then bow to the temple's deity and light a til-oil, mustard-oil or ghee lamp for them, and at your seat a medium-size mustard-oil Chaumukh Deepak lamp for Bhairav with eight doubled wicks of black thread or cotton, set on rice or black sesame in a plate, to burn one and a half to two hours.
Chamunda sandhi puja bali vidhan: the lamps, sankalp, offerings and aarti in order
The speaker gives the procedure. First light one of the three single-wick diyas and invoke Bhagwati Durga as Jatved Agni into its flame; that is the Karmasakshi Deepak from which every other lamp is lit. Holding Akshat, flowers, water and Dakshina, take Sankalpa with name, Gotra and place: to worship Bhagwati Chamunda in the Sandhi Kaal as far as one's ability, understanding and available upacharas allow, for the destruction of all one's enemies and of every tantric scheme and conspiracy worked against one. From the Jatved lamp light the first single-wick lamp in the Guru's name and the second in Ganesha's; then the eleven Chaumukh Deepak diyas in a row before the banana leaf — the nine in the middle are the nine forms of Chamunda, the one on one's left is Hanuman ji, the last on the right Batuk Bhairava — lit in that order: Hanuman, the nine, Batuk Bhairav last. Before every lamp place one coconut and one lemon, sprinkle all with Gangajal and give each a fine red Sindoor tilak. Holding akshat and flowers recite the Tantrokta Devisuktam — the recitation by which Kaushiki was invoked — and offer the flowers. Then the Bali: offer every coconut first, in the same order (guru, Ganpati, Hanuman, the nine Durgas, Batuk Bhairav), then cut each lemon standing upright, applying Roli and dropping a little water three times beside each from an Achamana spoon. Any stuti may follow; before Aarti set one camphor with two flowered cloves before every lamp and light it, then do aarti and Kshama Prarthana. The lemons are immersed under a sacred tree or in a river; the coconuts are eaten only by the household, never by outsiders. By Jagadamba's grace, he says, Chamunda destroys many troubles, sorrows and crises in a moment.
Should you stop worshipping your family deities when a guru tells you to?
Asked whether deities worshipped at home for 5, 10, 15 years or for generations should be dropped when a Guru-figure prescribes a new form or guru-puja instead, the speaker answers no. People throw all their troubles onto the deities — "change the deity and our things will change" — which is true only to a limit, and never by leaving the old: they are devi-devata, not bhoot-pret. If for some reason they are not giving fruit, do their own bigger anushthans. His example: 15–20 years of Batuk Bhairava puja, a childlessness problem, and someone diagnoses pret-badha and prescribes three or six months of Bhishan Bhairav sadhana while telling you to stop Batuk Bhairav — if you drop him entirely and install the new form, it will not give full fruit and will certainly cause trouble. Old worshipped deities are never left like that; worship the new alongside them.
When replacing a home idol is acceptable and when it is an insult
The speaker says a devi-devata established at home is never to be removed, whoever tells you to, however great — he compares it to today's habit of sending parents to an old-age home when a wife arrives, which sanatan culture does not sanction. No sanatan tantra text and no tantra path of any Guru lineage says that when you install a new deity you must immerse the old one. What is allowed: if the murti is khandit, the Shri Vigreh has some problem, impurity or dosh has set in, you may re-establish a good form of the same deity; bringing a finer or bigger "upgraded" murti is a separate matter. Changing the deity's form altogether and installing a new one, and doing it in an insulting manner, is wrong. Even if not removed, the home's vigrahas must never be neglected.
Dropping the family's Hanuman or Ram darbar worship for a guru's puja
The speaker describes what is going on everywhere today: a home has had one murti of Hanuman ji or a Ram darbar established and served for generations; a little trouble arises at work; the family goes to some heavily-marketed Guru ji seen on YouTube, brings his photo, mala and yantra, installs them and starts guru-puja, believing it will set everything right. Whether guru-puja does anything is a separate delusion, he says, but the deity by whose grace three or four generations advanced, whose form you change and whose puja-path you stop over one small thing, will start giving you trouble — and it will not be Bhagwan Shri Ram who comes to give it. He adds that this is where bhav-pradhan versus karma- or kriya-pradhan worship enters: the daily bhog at a fixed hour and the daily Ramavatar path were kriyas that mattered.
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 atonement (Prayashchitta) is required after a ritual act (Shatkarma) causes an enemy's death?
Executing any of the six magical acts (Shatkarma) requires performing penance afterward — traditional practitioners immediately undertake a secondary Purashcharana of the Gayatri mantra or their Ishta mantra for self-purification, since modifying someone's written destiny through ritual burdens the practitioner.
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.
Three-lemon daily offering for a Mahishasura Mardini idol: the general guidance
For someone who has already kept this form and wishes to serve it daily, the speaker says one should learn its vidhi-vidhan; as general guidance through the video, he can only say this much: every day, inside the house, at least one lemon Bali in the name of Bhagwati, one in the name of her vahan the great lion Som Nandi, and a third lemon given outside the house, at some spot, in the name of Mahishasura. He adds that this does not carry his full support in any way — the subject is guru-gamya, it should be done only after taking the information from one's Guru, and any loss or gain is the practitioner's own responsibility. His part is only to inform how the thing should be; it is a matter of Tantra and has to be walked with responsibility.
Signs that a guru has bound a disciple's siddhis and divine sight
The speaker describes the pattern: a person learns sadhana from someone, who is thereby his Guru; through him he gains siddhi and other attainments, but in time his Divyadrishti gets closed, he becomes unable to see or hear anything, and whatever he had gained slowly turns kunthit (dulled). When he tries to ask the guru about it or seek guidance, the guru refuses, or tells him he does not need any of these things. The speaker says this is the case of a guru having bound (Bandhan) his disciple, and the talk explains how and why it happens.
A guru always keeps one vidya back to bind a disciple who goes astray
The speaker says a Guru is a guru: he will not give a disciple all his vidyas. Even if he gives ten vidyas, he will surely keep an eleventh with himself — one that may be of use at some point in life, so that if the disciple ever walks a wrong path, the guru can place a Bandhan on him. Gurus keep such things back as a rule.
Why a guru binds even a sattvic, obedient-seeming disciple: money and refusal
The speaker says that when a disciple is right, sattvic, pure and of clean conduct and the Guru still binds him, the biggest reason behind it is dhan (money) — this is an artha-pradhan yug, an age ruled by wealth. The pattern he describes: the disciple has learned all the vidyas from the guru but is not going by his word; the guru says "do this work for me", and the disciple refuses. He grants that it is a separate matter whether the guru is asking in order to test the disciple or for some other reason, but says that if such a thing happens, the guru binds.
How a guru's knowledge of a disciple's mantras and vows lets him bind the siddhi
The speaker says the biggest factor is that the Guru knows everything about the vidyas the disciple perfected through him: what vachan (pledges) were taken, by which mantra the shakti was invoked (Avahan), by which mantra a vachan was taken from her, and which tasks the disciple is siddh to accomplish through that shakti. Because of this, he says, when a Bandhan is done it depends on the guru's samarthya (capability): a capable guru can bind that shakti merely by giving one vachan, through Sankalpa alone.
Binding a disciple's siddhi through the mantra's own upasanhar vidhi
The speaker says some gurus, who know the mantra-vidya, also know that mantra's Upasanhar Vidhi (withdrawal procedure), which differs in every Guru Parampara. Since the disciple is theirs, they know everything about him and everything about the mantra, and using this they apply the Bandhan. After that those things no longer work for the disciple: whichever devi-shakti was to come to him is given a vachan, and she refuses to come — she does not come. He says these are all the kinds there are of this method.
Hair and nails taken from a disciple before sadhana as a hold to restrain him later
The speaker says that apart from mantra-based binding, a few particular kinds of tantra sadhaks do this: while the disciple is doing sadhana, they cut and keep his choul (hair), some have the chutaiya (lock of hair) cut and kept, and some have the dashang cut and kept too — nails, for example, which they say must be given first: nails of the hands and feet, and hair from the head, all kept with them. The biggest reason, he says, is that if in time the disciple perfects something very big and does not obey them, they can put a stop to it. He says this happens quite plainly; there are no two opinions about it.
How a guru permanently blocks a disciple's divine sight by binding the subtle body
The speaker says that when a Guru has to bind, either he is capable of doing it without telling the disciple at all, or he takes the other route: making the vidya completely kunthit so it never sprouts in the disciple's body again. Since Divyadrishti and dur-shravan (distant hearing) develop in the Sukshma Sharir, a guru who wants the disciple never to gain them again in this life binds the sukshma sharir — through some tantra, through granth vidya, or by binding or dirtying (malin) the sukshma sharir with another vidya of his own, or by feeding the disciple some Abhimantran-charged thing or herb. After that no energy — Yaksha, gandharva, kinnar, a Preta or Upadeva-class shakti, or even a dev shakti — can show grace: they may come and stand before the disciple who is doing much japa, but being bound by the guru they cannot remove the vachan or restore divine sight. In such a state, he says, everything has to be changed; and there are many more methods besides.
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.
Mistake of dropping the family deities for a satsangi guru's single name once money comes
The speaker says the afflicted family was making the mistake he sees whenever money comes into a house: people drop their own traditions and catch hold of some famous Satsangi baba. They still did the once-a-year puja of their Kuldevi and family deities, but gave other deities and other shaktis the main place and gave up the daily worship of their root shaktis. Asked about it, they told him they had taken Diksha from a certain baba who says only one deity's name is to be chanted and everything happens by that name alone, so kirtan and bhajan got the importance at home. He says people of that kind do not even accept that such things as tantra done on a family can happen.
Two motives that bring a person to a guru in bhagatwal
The speaker says that whoever wants to build a Chowki in Bhagatvaal first looks for a guru, and people come to that guru with one of two motives. One comes for revenge — he has suffered loss of money, harm to the body, a family quarrel, a dispute with a relative, within his caste or among co-sharers, and enters tantra to hit back. The other comes as a jigyasu, and the curious are of two kinds: one wants to gain knowledge, understand and nurture the shaktis, do public welfare through them and then be freed; the other says plainly that he will awaken such things to earn money, does not much care whether people's work gets done, and advertises any success on social media to earn more.
What is the traditional procedure for crafting and consecrating a mala?
There are detailed procedures for determining the auspicious Nakshatra, planetary Hora, and timing for procuring beads, along with how they're cut, strung, and knotted — knots are tied in specific counts such as 1.25, 2.5, or 3.5, as prescribed by a Guru.
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.
Tying the Devi's grace to worldly demands drives her attendant powers away
The speaker says that once experiences begin, a sadhak either tries to understand them alone — scriptures, YouTube, magazines, other people's accounts — and reaches no conclusion, since these things differ for each person, or goes to someone who knows the field. A right person, he says, will tell him plainly: do not get stuck in the experiences, keep doing the practice, Bhagwati's grace is clearly with you — but do not bring it down into material things. The moment the sadhak starts saying "if grace has come, let my debt clear, let me get divine sight, let the one I love love me back", he stops being nishkam and starts classifying what he wants; when it does not happen he reproaches the Devi about wasted seva, havans and money. The ishta feels no pain from this, but her Paricharikas, who live in our atmosphere and respond fastest, get angry and punish him — experiences fall away. This is not binding, he stresses; it is distance forming between the two sides.
How a genuine binding works: projected energy obstructs the protecting energy
The speaker says the genuine binding happens where a sadhak of some field has generated energy under a proper, able guru who taught him the tantric process of projection. Methods and words differ, but the technique is one: combine the sound of the mantra, a Yantra and certain herbs and substances to gather energy in one place, then cast it onto the object or wish you want executed — that is tantra. In a Marana Prayoga, he explains, the target's subtle prana energy is examined to see which deity's energy protects him; then it is planned how to do Utkilana of those protective shaktis so the shield is removed first — energy removing energy, one energy obstructing another, which is technically what "removing the deities of the house" means — so that when the special energy is projected to stop some organ of the body and cause death, his shaktis do not protect him. The binding placed on a household's deities works the same way.
Sadashiva as Virabhadra's guru, called Dinkar Maharaj in Nepal
The speaker says the folk tales hold that Virabhadra's guru is Lord Sadashiva Mahadev. In the tales, especially in the Nepal region, Mahadev is also addressed as Dinkar Maharaj. He points out that Dinkar is properly a form of Bhuvan Bhaskar, the Surya deity, yet in the role of guru Shiva is called Dinkar Maharaj.
Sadashiva directs the devotee-less Virabhadra to Madhava, son of the Brahmani Hira Moti
The speaker says that because Virabhadra was so fierce, no devotee was willing to serve him for fear of being killed over a slip. Virabhadra went to his guru, Sadashiva, saying he had no devotee and asking how he would find one so that Shiva's boon could come true. Sadashiva told him that beyond the Himachal region, beyond Kankhal, lived a very old Brahmani, named Hira Moti in the Nepal version, whose son Madhava had been born by Shiva's grace and was fit to be his devotee; he should go, show his power and make him his devotee. The speaker says this was a test arranged by Shiva as lila. When Virabhadra introduced himself to the Brahmani she was terrified at the idea of serving such a fierce god and sent him to her son, who was outside.
Why the Batuk Bhairav mool mantra is left out of this kavach text
The speaker says he has deliberately not included the repetition of Batuk Bhairav's mool mantra in this kavach text, and that he has no answer for those who want to argue about it. In his view that mantra is somewhere a shrapit (cursed) mantra; it may be studied in texts like the Shakti Sangam, and is done independently only when received from a Guru and after the nishkilan vidhan. He does not tell anyone to do it or not to do it — that is their own choice — but he does not want ordinary, already-afflicted people going after a shrapit, kilit matter. Since the mantra is anyway repeated in different parts of the Mool Kavach itself and Bhairav protects through that, there is no compulsion to do it separately.
What is the essential difference between the Bhakti path and the Tantra path in reaching a chosen deity?
Bhakti is complete surrender that leaves the outcome entirely to the deity, while Tantra follows strict Guru-directed disciplines meant to establish two-way communication, so the worshipped deity actively responds rather than the devotee only expressing devotion.
How does a tantric practitioner's daily discipline differ from a Bhakti practitioner's, from waking to sleep?
Both paths follow morning-to-night discipline, but a tantric practitioner adds specific bed-time mantras and Nyasa before rising, performs Tantric Sandhya, Japa, Mahamudras, and precise Naivedya procedures at worship, and treats the evening mantra as working toward mantra Siddhi rather than simply trusting the deity's grace.
Why is having a Guru essential when undertaking the Mahavidya sadhana path?
Progressing in Bhakti without a Guru is possible only with peaceful deities and standard disciplines that carry no adverse rebound; Mahavidya worship such as Goddess Chhinnamasta requires mandatory preliminary sadhanas, and initiation itself varies by lineage and mantra even within worship of the same Devi.
Why must spiritual power and mantra counts remain concealed rather than publicized?
Spiritual power and accomplishment should remain concealed since boastful declarations of invincibility or severe penance indicate an absence of true achievement (Abhimana), and publicizing specific mantras and counts weakens the accumulated spiritual power (Tapobala) built up through practice.
Warnings rather than sudden retribution when conduct or ritual slips, and Bhikshatana between 11:30 and 1:30 to dissolve an accomplished practitioner's ego
Higher entities closely monitor a practitioner's conduct, sending warnings for errors in conduct or ritual rather than sudden retribution; advanced lineages further use Bhikshatana (subsisting solely on alms from unrelated households during fixed hours) to eliminate the spiritual ego of accomplished practitioners, a discipline Lord Dattatreya Himself is said to embody.
Guru pujan is the first puja after sankalpa, and Dattatreya is the easiest guru without a diksha
The speaker says that after the sankalpa the first pujan is that of the Guru, and this is where the first stage of sadhana begins. Asked how to do guru pujan when there is no guru and no Diksha, he answers that the easiest and simplest recourse is Bhagavan Dattatreya: his form appeared for exactly this reason, so that wherever in the world a seeker needs the Guru Tattva and longs for a guru, he is present at once. Merely remembering Dattatreya, he says, worships the entire Guru Mandala.
Dakshinamurti and Guru Gita as alternatives for guru pujan, and why the speaker prefers Datta
Asked which sadhana comes first, the speaker says a sadhak's first sadhana should be of the guru. The adi guru endowed with the guru tattva, in the form of the greatest Mahashakti, is Bhagavan Dattatreya; the second form endowed with it is Sadashiva as Dakshinamurti Shiva, who is unique in Tantra and has a place in the worship of any of the ten Mahavidyass. One may go for these forms too, but their vidhi-vidhan should be learnt from a qualified person; the Guru Gita may also be taken as a support for guru pujan. In his own view, since neither you nor he knows which tradition you will belong to later, the power that acts and guides most immediately for everyone is Datta, so take Datta's refuge and worship him.
Daily vidhi of the Panchakshari purashcharan: materials, lamps, sankalp, smaran, abhishek, japa and aarti
For the daily sitting the speaker asks for yellow cloth and a yellow asan, a Shivling for daily abhishek, Bilva patra, kaner, aakavan and shami leaf or flower, and cow's milk — or a gandhodak of roli, crushed camphor and agar or rose water in water. Sit facing east or north in yellow or white, light two lamps — mustard oil for the protective shaktis (Bhairav, Hanuman, Kali, the yoginis), ghee for Shiva, Parvati, the nourishing shaktis and the kul devi-devatas — and do Achamana, pavitri dharan, shikha bandhan, bhumi sparsh and asan shodhan. Then Swastivachan (or the Mangalam Bhagwan Vishnu mantra), guru smaran — Dattatreya if you have no guru, since Brahma, Vishnu and Mahesh are in him, or Shiva or Narayan — and the day's Sankalpa with akshat, flower and water, naming yourself, Gotra, tithi and nakshatra: for Shiva's pleasure, for the siddhi of the Panchakshar mantra, for the destruction of sins of all births and of all known and unknown doshas, for the pleasure of the Pitr devas, I resolve to do yathashakti japa today. Then Ganesha by the Sankat Nashan Stotra, Batuk Bhairava by his stotra and shatanamavali, and Bhagwati by the Saptashloki or her stotra — five minutes in all — then abhishek of Shiva by the names of the twelve Jyotirlingas and shringar, optionally a Shiva Kavach, stotra or the Rudrashtakam, and the japa itself on a Rudraksha mala kept inside a Gomukhi. Afterwards samarpan, a stuti such as the Shiv Tandav Stotra or Lingashtakam, and camphor Aarti. Three hours at most, he says.
Secrecy of mantra, sadhana and puja-sthan, and the one qualified guide a sadhak may consult
The speaker says the rishi-munis repeatedly insisted that the mantra, the sadhana, the puja-sthan and which puja one does all be kept secret, and that a confused Sadhak consult only his marg-darshak and Guru — one mature, qualified person risen above these situations, not every third person met through a Facebook post, who may help today, misadvise tomorrow and tell ten others. Telling an experience diminishes it; the more it is hidden and display avoided, the more Tapo-bala grows. Whatever shakti was going to favour the sadhak weakens when he tells, so sharing is only with a guru or qualified sadhak to move forward, never for honour — the right stance before others is that one does nothing but ring the temple bell and light a lamp.
A general suggestion to someone in distress is allowed; one's own practice details are not
Asked whether one may at least suggest puja-path to someone in trouble, the speaker says no one has forbidden that — but why tell your own puja: which Havan, how much Japa of which mantra, which Mala and how it was made Siddha, what darshan came in a dream. To someone who says bhaiya or didi, I am in such distress, what should I do, one may answer by their situation — read the Shiv Chalisa, Shiva's 108 names, the Rudrashtak, learn it from YouTube — not that you recite the Shiva Tandava Stotra with a bija-mantra Samput by such a method, do it too. Counsel may be given to anyone by his level, but one's own depth is never to be given.
Special case: motivating a genuine sadhak whose faith is wavering
The speaker gives the one case where telling is allowed: a person who is qualified, does good sadhana, has strong mano-bala and shraddha toward God, but suffering in his life is making his faith waver. To such a person, he says, tell a little to motivate him — a katha, a story, charge him up: do it, do not fear, do not run — or even a bit of one's own: such an experience once happened to me, then I did this, you do it too. That much is fine.
How do authentic practitioners test an aspirant's eligibility before imparting advanced esoteric knowledge?
Authentic practitioners first test the eligibility, patience, and devotion of an aspirant over a prolonged period (six months to two years) by assigning foundational Sadhanas before imparting advanced esoteric knowledge; if a Guru withholds advanced practice, one must not disrespect them, but ask how to become worthy or depart with dignity.
What dignity must be maintained between Guru and disciple, even amid disagreement?
The dignity of maintaining confidences and mutual respect must be upheld between Guru and disciple, even if differences arise — a disciple should never disparage their Guru, who holds the status of a spiritual father, though a noble disciple can also bring spiritual liberation even to the Guru.
Why must esoteric disciplines never be attained hastily?
A genuine Guru first purifies the disciple through rigorous preliminary practices to build their ascetic power (Tapobala), ensuring they can withstand the immense energy of the principal deity without facing undue catastrophes.
Sadhana without a guru mantra: the Navnath as the nine gurus
Asked by someone who has a guru but has not received a guru mantra, the speaker says it is not a matter for much worry. A guru mantra is necessary and a Guru is absolutely necessary — but the idea that without a guru one's bhakti or puja-path is diminished or will not bear fruit is wrong, and he does not agree with it; those who plant such doubt in people's devotion do the greatest wrong. He has a video on which sadhanas can be done without a guru. In Shabari, the Navnath he had the group awaken are themselves gurus — nine gurus; on the 28th, Guru Pushya Nakshatra, he will have the Guru Shabari done again, and he has given three or four guru-related sadhanas before — start with these and do not stop. If you have a guru who is not giving the mantra, talk to him.
Navnath, guru sadhana and ishta mantra as the protective layers before any prayog
The speaker gives an example of what the simple sadhanas are for: suppose a friend's house has a tantra in it, something that walks at night. The Navnath one has learnt to awaken are the first to protect you when you wake them, and by their grace and adesh your other mantras will run. Second, the guru sadhana he will give makes all mantras protect the sadhak himself and his family. Then the Ishta Devata's mantra that he will have siddh-ed is what one goes and throws there — a lemon, say — and the mantra will work there; but when the attack comes back at you from there and you have not woken your gurus, not given them bhog and prasad, and have no guru or diksha from anyone, that is the danger. That is why he has said he will have sadhanas done for a whole year: what he gives first has the greatest importance, and only then does one use the rest.
Why must a Guru Mantra never be chanted audibly?
Initially, mantra Japa is practiced aloud with the mouth, but when a mantra is received from a Guru (Guru Mantra), traditional lineage strictly mandates it must never be chanted audibly through the mouth.
Special case: how a fake online guru laid a vashikaran hold on a disciple
The speaker relates a sadhika's account: troubled in body and life and spiritually inclined, she searched YouTube and Facebook for a guide, found someone she trusted deeply, did sadhanas under him, and benefited, which deepened her trust. Invited to his sadhana camp, she was not physically exploited there, but a shakti was made to enter her body through substances mixed into what she was fed and through itra, after which she was drawn to him for no reason and took it for love. Later, called to him on the pretext of further sadhana guidance, she was physically exploited in many ways.
Cautions before trusting an online spiritual guide
The speaker draws the lesson that one should never trust anyone blindly, whoever they may be, including this channel: until one's trust is firm and one has found the right kind of material, one should not make contact at all, and should proceed only once trust is there. Women, mothers and sisters who contact anyone after watching YouTube or Facebook should have a guardian speak to them, and should talk to someone only if they are capable and their life experience lets them handle such things; otherwise they should not, since one cannot know whether the other person is right or wrong. He closes by urging everyone to serve Bhagwati through the Chandi mahatmya as far as they can, saying Jagadamba will hear them and lift them out of every trouble.
Who should do the Dattatreya ekakshari mantra vidhan?
The speaker says every sadhak should do the vidhan of the Ekakshari mantra of Bhagavan Dattatreya, and especially those who have not obtained a Guru and have not received a mantra from the mouth of a physical guru. Such people, he says, step onto the sadhana path and go straight to the sadhana of Bhairav, Kali, Durga and the Mahashaktis; instead their first sadhana should be Dattatreya, the samyak form of Brahma, Vishnu and Mahesh, accepted as guru, and this ekakshari vidhan should certainly be done before walking the path.
Why does worshipping Dattatreya count as worshipping all gurus?
The speaker says Bhagavan Dattatreya is worshipped in some form, in the guru form, in every panth and sampradaya of Sanatan culture, so serving and worshipping him worships all gurus. The shloka "गुरुर्ब्रह्मा गुरुर्विष्णुः गुरुर्देवो महेश्वरः, गुरुः साक्षात् परब्रह्म तस्मै श्री गुरवे नमः" is, he says, seen directly in his form, since Brahma, Vishnu and Mahesh are visible in him and he is saakshat Parabrahma, a Mahamuni. He therefore tells the listener to accept him as guru with faith and shraddha.
Special case: a guru obtained but not taking the sadhak forward
The speaker says that even if a Guru has been obtained but for some reason is unable to take the sadhak forward on the sadhana path, or the sadhak is not satisfied, that person too should do this Ekakshari mantra vidhan of Bhagavan Datta. Otherwise, for one who has no guru at all and wants to walk the path, the Dev Deeksha vidhan comes first.
Datta's promise to the sadhak, and objections to doing the vidhan oneself
The speaker says Bhagavan Datta himself declares that whoever worships him in whatever bhava and manner, he comes at once and fulfils all that person's wishes. So the vidhan should be done for one's own welfare without negative thoughts and without heeding very learned people who say one cannot do such a vidhan by oneself; going into others' talk, he says, one never advances on one's path of welfare. Leave all that, accept Bhagavan's sharanagati and surrender to him. The proof, he says, has been given in earlier Dattatreya videos and lives on the channel, and hearing them removes every doubt.
The Datta ekakshari as a guru mantra: never spoken aloud, never told
The speaker says that because this mantra is being held in the Guru form, its Japa is never done by pronouncing it aloud. The lips may move and it may be said very softly, but no one should be able to hear it. It is a guru mantra, so it is to be told to no one and never spoken — in the japa, and in the havan ahutis where only swaha is voiced.
Sankalp and opening puja for the eleven-day Bajrang Baan siddhi
The speaker says the first day's puja is done at a temple — "Ram" written on a Peepal leaf, or at least on five Tulsi leaves, offered there — after which one comes home, puts on red clothing, sits on a red woollen-blanket asana and does the usual Achamana and purification. Then, holding tulsi leaves, ₹11 and the coconut kept at home, one takes Sankalpa in plain Hindi (or Sanskrit if one knows it), pronouncing name, Gotra and place: for the grace of Hanuman ji, for the siddhi of the bajrang-baan and for its full effect whenever one uses it, to awaken it by 11 recitations daily for 11 days from today — 11 at least, or 21 or 27 as one's capacity allows, since the full Bajrang Baan is fairly long. Everything in the hand is set down by Hanuman ji unbroken; the coconut stays there. Before the sankalp a Karmasakshi Deepak must already be burning (one lit since morning is fine). Then guru and Ganesha puja, remembrance of the Kuldevi, and puja of the Ram darbar first — water sprinkled and tilak given to Shri Ram, Mata Janaki, Lakshman, Bharat and Shatrughna, on a vigraha if one has it, otherwise on the photo.
Divya drishti without a guru: kul-shakti grace or long worship of one shakti
The speaker says a new sadhak never gets shakti-siddhi suddenly, which is why a Guru matters. Without a guru, Divyadrishti is possible only if a Kul Shakti of one's own line, or a shakti capable of fully absorbing one's Prarabdha — a Yogini or a shakti of a Shakti Peeth — bestows grace. The other route is continuous daily seva-puja of one shakti over a long time, which makes the capacity arise on its own; how far it goes — whether one receives a vachan from a deity, speaks or hears anything — depends on the sadhak.
One-night Masan siddhi: real, but uncontrollable without a guru
The speaker says Masan is a tantrokta shakti that many rural households now install when they have troubles. The one-night siddhis advertised on YouTube are real, he says, but such a shakti is highly uncontrollable: gaining a shakti able to control it takes years, and if it is invoked and appears without that control it causes total strife and tandava in the house. Whoever gets a one-night siddhi or a quick shakti-vachan has a Guru behind him doing the basic work and standing by to save him; without that knowledge, putting one's hand in directly means loss.
Why powers gained without a guru are lost: maya, display and no one to conserve the energy
The speaker says he deliberately does not tell an advancing devotee how to "open" what his sadhana has built, and he does not post the process for everyone, because he wants no one trapped: the moment such things are obtained, maya becomes strong, bhakti drops away and the sadhak goes into display — telling people about themselves, on Facebook and elsewhere. Then a year of tapa, money, time and effort is finished in no time, because there is no Guru to teach how to conserve the accumulated energy and carry it forward, and once one starts watching and listening to others, the loss begins.
After long anushthan the shakti itself commands the next step, often through dreams
The speaker says that when a sadhak has done the Anushthana of any shakti long enough to become capable, a time comes when the shakti itself orders him: "now do this" — small things, tasks to perform, things that will be needed, which he begins to see. He cites two brothers doing many sadhanas for a long time, who have started receiving all this in dreams; when he understands they are being shown these things, it means the time has come to give them, and he is nobody to stop it. Whether they take it through him or, if they feel he is not worthy, the shaktis will place such a strong sadhak before them that they receive everything. So trust one's own shakti and keep going for a long time.
A guru is needed after divya drishti arrives, to run and protect it
The speaker says the shaktis will themselves grant Divyadrishti in time, but to run it smoothly one then needs a Guru. One will obtain it, but how to use it, how to protect it, what its rules are and which to follow, which mistake sends it back and which mistake can shut the shakti down — to know all this practically, a guru becomes necessary. Up to the point of attainment, he says, one can do it oneself.
A brahmin is not brahmin by birth alone, and mocking your own father while doing puja undoes it
Where you have that self-intoxication about the puja — this itself is the maya of puja, he says. Brihaspati Dev at once did his play. A brahmin and a scholar do not only mean someone who is a brahmin by birth: you may yourself be a brahmin and be seated there, and you make fun of your own father, saying papa does not know it properly, he manages somehow, see what a splendid puja we did — and the story is finished. You think the guru ji does not read the mantras properly, that he reads them in a great hurry, that there is no enjoyment in his puja, that he cuts corners; see how splendidly we did it — and the story is finished, brother.
The pujan of Brihaspati Dev goes void at the very spot where the scholar or father was insulted
So keep in mind, he says: where you rose and insulted the scholar, the brahmin, the guru, the father — right there your doing the pujan of Brihaspati Dev has gone in vain. Keep this in mind too.
Origin of the Rudrashtakam: Kakbhushundi cursed by Shiva for not bowing to his guru
The speaker recounts from the Uttarkand of the Ramcharitmanas that Kakbhushundi, doing Japa of Shiva's name in a Shiva temple, did not bow to his own Guru when he arrived, out of pride (Abhimana). His guru, simple and compassionate, was not troubled, but Bhagwan Sadashiv did not let it pass: he said that not honouring one's guru when he arrives goes against the niti laid down by the Vedas, that those who envy their guru stay in hell for crores of yugas and then suffer through animal and bird births, and he gave Kakbhushundi a Shraap to sit before his guru like a python or fall into a degraded state. The speaker says the guru was pained that Shiva had cursed his disciple, and in that grief composed the praise of Sadashiv known as the Rudrashtakam, eight mantras of Rudra beginning "Namami Shamishan Nirvana Rupam". He draws the lesson that if one sees one's guru or a great scholar arrive while one is seated in japa or puja, the question of rising to honour them is a real one, and that one must never bear ill will toward one's guru.
What are the two kinds of maya for one who came to sadhana through abhichar?
The first is that abhichar was on the body and the family, no one could remove it, so the person became a sadhak himself, worked hard by vidhi vidhan and obtained dev kripa. The second is the middle state: failing the test that follows, unable to solve his own problem, but with enough knowledge to start advising others and become a guru himself — which the speaker says is prarabdha that does not want your welfare.
Past the middle state, remaining in dev seva with guru kripa and walking by guru adesh, abhichar is seen for what it is — and for a sadhak it is very beneficial.
Crossing beyond that middle state and reaching a correct state, where you remain in the service of your deity, obtain guru kripa and walk by guru adesh — then the matter is different. One should not take too much burden on oneself. That is the state to go to, and then the effect of abhichar is seen for what it is: for sadhaks, it is very beneficial.
Must a Brahmin who takes up Vamachara consume meat and liquor?
Asked whether a Brahmin who wishes to do Vamachari sadhana has to consume meat and liquor, the speaker says: whichever kula you go into, you will indeed have to act according to whatever your guru commands. If you do not do it, then do not go into that kula.
Can two Shaligrams be kept in the home temple, and can a woman touch one?
On keeping the Shaligram, the speaker says the vidhi and niyams include that if you live by the niti and niyam, and especially if there is a guru's adesh, then you should keep it. He then states the other side directly: the touch of the Shaligram is in many places forbidden for a woman — but if the family is of such a state, then you may keep it. It would be better, he says, to look at your own household and family first and only then keep it; and if you are keeping a new one, take the advice of a learned person according to your family, and keep it after that.
Crossing the seema carries no dosha where the sadhana is not under a guru's adesh and is done only for the pleasure of one's aradhya
The first point is that you are not doing this according to a guru's adesh. You are doing it only and only for the sake of the pleasure of your aradhya. The third point is that you are still at the beginning stage; you have not obtained and do not even know the full vidhi vidhan of the mantra. You are doing it only with niyam and nishtha for their pleasure — so do it, and do not look for dosha and adosha in it.
Should the Bhairav kanthi be taken from a guru?
Asked to discuss the Batuk Bhairav kanthi according to the shastras, he says you will find the subject at most among the Nathpanthis, and that the matter of observing brahmacharya then comes into it. If the kanthi is taken from a guru it is more proper: wearing it on one's own, as against walking within guru maryada and following whatever adesh and upadesh he gives, the latter is more proper.
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.
Listeners have been given the buddhi to tell truth from falsehood and must judge for themselves whom they accept
He speaks plainly, he says: whoever a lakh or two lakh people begin to accept on YouTube — as he too has become a YouTube siddh — at least keeps limitations. Whoever a thousand or two thousand people are asking, you are free to do anything at all. So the public should use its own intelligence. God has given you intelligence too; if you are becoming a fool, it is your fault. If the person in front is making a fool of you, then at least look. You have been given your own intelligence to make the distinction of truth and untruth.
How much Navarna or Kunjika japa is safe without a guru's guidance?
The speaker says the most important lesson is that when you do japa of a mantra, you do not know which energy, which deity of your own house, is being awakened by it, who is accepting it, and what havoc it is going to cause. This is why he stays neutral about Navarna and Kunjika and keeps saying: do not do them without understanding the subject. The results promised everywhere do come — but only when done vidhivat. If you do it on your own whim, without guidance, do a fixed, small quantity; a large quantity will unbalance the energy, and neither he nor the listener has the capacity to make Jagadamba herself manifest. Navarna, he says, is not to be done directly on its own; there are rules for it.
Learn tantra vidya only under a qualified guru
The speaker says his aim is not to spread confusion but to say: become awake. If you act on your own whim without understanding, the adverse effect will not be borne by the YouTube babaji or the Facebook babaji who wrote it up — you and your family will bear it. His channel is dedicated to grihasthas, not to tantriks; if you want to learn tantra vidya and gain siddhis, do it in the company and guidance of a qualified guru. He keeps to what a common grihastha can do, for the welfare of Brahmin, Kshatriya, Vaishya and Shudra alike, women and men alike; his anushthans are mostly paushtik, with only one or two shatkarma-related (tantra kaat, marriage), and the prayer behind them is Bhagavati's: freedom from all obstacles and fullness of wealth, grain, sons and grandsons.
Where does the Batuk Bhairav Hriday paath sit in the daily worship?
The speaker says the hriday should be taken into the nitya pujan: first the guru, then the paath of Ganpati, and after that you should take the Bhairav hriday paath into your nitya pujan. In this way, he says, complete this sadhana.
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.
What vow follows the shaap vimochan kumbh bath, and what is the utkilan mantra?
After the bath comes the vow that we will not cause any woman any kind of pain by thought, word or deed. By doing all these kriyas, release from the curse takes place. He then turns to the shaap utkilan mantra, which is used especially by sadhaks whose gurus have placed a bandhan on their mantras.
What is the difficulty with using the utkilan (unbinding) mantras?
The speaker says there is a slightly troublesome matter here. The vidhi for it exists, but it depends on both parties — the one who has it done and the one who does it. Taking his own case as the example: if his guru keeled his mantras or the shaktis with whom his acquaintance was made, having become displeased, he is then not capable of doing anything.
What is the risk of unbinding a keelan when the guru who did it has an ugra temperament?
If the guru is of an ugra disposition, a doer of shamshani and masani kriyas, or lacking in forgiveness, he will feel that this one has acquired so much capacity that he is attempting to unkeel what was done by him. That may be his personal nature, the speaker says, and nothing can be done about it — there is the possibility of ghaat.
With whom should utkilan (unbinding) japa be done?
For this reason, he says, japa of mantras of this kind, for the unkeeling of any vidya, should be done while staying with some very good sadhak, or else with one's own guru. Even the guru will not simply open it — he too will use these very mantras, if he does any bandhan.
What should be done when someone says the kuldevi or kula shakti has been bound?
People keep asking what to do when the kuldevi is bound, when the kula shakti has been bound, when the house deity or someone's sawari has been bound. The speaker says it does not happen by anyone lifting their face, reading this mantra and blowing it. You must be adhikari — you must already do the anushthan of the Shri Durga Saptashati and the Navratra vrat, and you must first take the upadesh from the guru's mouth.
How many times may the unbinding (utkilan) mantras be used?
A guru who is capable can do it even fifty times — that is a separate subject — but dosh will attach to him too. Forgiveness does not come again and again in these matters. So these mantras may be used in this way once or twice. If, however, an enemy is binding you again and again by using some vidya, then these mantras may be awakened and used repeatedly to open the bandhan.
Can the initial pujan be done standing if the vigraha is placed high?
Asked whether, since the arrangement of Ma's vigraha in the pujan room is high up, the whole initial pujan — of Guru, Ganesh and the kuldevi — may be done standing, he says yes, it can be done; do it seated as well. If such a situation is not possible, it can be done below too. At the time of Navratra and the like, give her a place on some pidha or bajot, and afterwards put her back up.
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.
Why were the Puranas composed when the Vedas exist?
The speaker says the Puranas were composed so that the Vedas could be understood well, because not everyone can do Veda paath: not everyone has the Adhikara to recite those mantras, and without a special Guru they cannot be studied correctly, the Veda being a matter of adhyayan. Through the Puranas all of that reaches a person easily, so one should recite one's Sanatan Puranas from time to time.
What does a capable guru do when a disciple's siddhi stops working?
Capable gurus, seeing that a disciple is suffering loss again and again and that a siddhi once obtained no longer works, take it to mean that the deva tattva that was present has either been restrained or has departed. Whatever the cause, a prayashchitta vidhan is done for that loss first, and only afterwards is a fresh attempt made to re-establish mastery over it — and in all of this the Moon has extremely great importance.
What balances the opening of divya drishti?
To balance this, the speaker says, deva kripa, guru kripa and mantra kripa are all compulsory and necessary — and the thing that becomes the greatest cause in it is the nyasa of the mantra. It is for this reason that the guru teaches the process of nyasa, nyasa performed together with mudra, at the very last.
Can such a shakti give something to the sadhak?
If your punya bal is very great, the speaker says, it may be that they come in some form and begin to give you something, saying take this thing; they may begin to give you something in the form of prasadi. Several such anubhutis occur. So this becomes the sadhak's own private matter — in what manner the guru has nourished them, what knowledge he has given, how one is to recognise, what one is to know.
What if a very distorted form comes and sits beside you?
Whether you become irritated at this or become pleased is now your own experience and your guru's knowledge, the speaker says. Many times it happens that things with very distorted faces, things that are unbeautiful to look at, will come in that unbeauty and sit down. Then you become irritated — why has it come and sat here. The buddhi has already been confused at that time. But if the guru has explained beforehand, then after some moments it will certainly come to your attention that this may be a related shakti.
Why is a living guru necessary for this?
For this reason a guru in person becomes necessary, the speaker says — so that the guru may explain to you that if we are seated on the asana, we should have the art by which, even sitting without a bandhan, no negative energy will be able to spoil anything of ours. It can frighten, it can terrify, it can produce delusion, but it cannot inflict harm. Now your manobal must be so firm that if they attempt to frighten you it makes no difference to you.
Entering such sadhana on motivation alone will not do; a direct guru with his own experience is needed
It is not fully possible by oneself, the speaker says; here the necessity of a direct guru arises, one who has his own experience that such a thing can happen. If you go straight into a sadhana of this kind merely on having listened and become motivated, then a great deal may happen there — a man may even become deranged. So keep it merely as information, and when a worthy guru is found, then attempt a sadhana of this kind.
What if one has already eaten before the archan?
If you do the archan on tomorrow night, the speaker says, and you had eaten and drunk — he says it again, there is no difficulty. You had eaten and drunk; do snan and the rest, put on auspicious clothing, let the asana be washed and everything be in good order; now make the sankalp and perform the archan in this manner, having done the smaran of guru and Ganapati, and then do the sahitya archan.
The Ashtalakshmi and Bhagavati Dhanada are included alongside
If you have ever heard of it, that is good; otherwise search and you will certainly find the PDF, the speaker says — but do not do the main subject without the guru's adesh. Along with that there is the Ashtalakshmi, who are prominent, and Bhagavati Dhanada; the original form of Bhagavati Dhanada, whose anushthan and the like had taken place in an earlier age as well.
A guru who is genuinely miraculous should be making his disciples capable
People say others are doing it, someone else is doing it, our so-and-so guruji is a miraculous person, he did such a thing, the speaker says. If your guruji is so miraculous and you are such a beloved disciple of his, then from where did the deficiency come into your own capacity? You should have learned from him with surrender. He is not a guru who only shows miracles — a miracle-showing one should make his disciples great.
How long before a disciple should have become worthy?
You did not learn anything from the guru, the speaker says — either the capability was not in you, and you remained in delusion, or guruji did not consider you worthy and did not teach you. If you are hearing that such and such a person's guru is miraculous, or that your own guru is miraculous, then after some time, after two or three years, that time should come when you have become worthy for your guruji to teach you such vidyas. At the least, this is not a madari's business, that guruji was putting on a show — showing this miracle, showing that yantra. Then what is the benefit? Then he has remained only a madari.
What makes a guru's knowledge and a disciple's learning meaningful?
Capability should have been produced within the disciple, the speaker says. He says he is proud that what his guruji taught, he is today giving to society. If we learned to do deepdaan, and if we perform it and show it on the channel, and seeing it a hundred people do it, then both our guruji's knowledge and ours are becoming meaningful — and somewhere our mother and father's giving us birth is meaningful.
Permission given without adhikar only attaches the dosha to the one who asked
That is not to be done for which one has no adhikar, so as to sit down carrying a dosha, the speaker says. We shall say yes, do it — and what will come of that? You will become pleased, that oh brother, he accepted what I said, he said yes. But the dosha will attach to you, will it not. So do that by which no dosha attaches and welfare also occurs.
Dattatreya with Shakambhari on Paush Purnima, at minimum a single day's worship
Bhagavan Dattatreya together with Bhagavati Shakambhari on Paush Purnima — at minimum a single day's worship. His presence is held to be constant in the Guru Mandala of every tradition a practitioner may ever enter.
Should a Prayaschitta be performed before beginning a sadhana?
Yes — one day's Prayashchitta should certainly be performed, on the assumption that known and unknown offences have occurred. It may consist of argha to the Sun, donation, japa, circumambulation, or fasting and vows.
A photo or Shri Vigraha of Dattatreya, as large as means allow — he is being taken as Sadguru for life, so it must be there.
A photo of Bhagwan Dattatreya, decorated with as many flowers as are shown. The speaker says you may keep the photo as large as your capacity allows, or keep a Shri Vigraha. Since he is being taken as Sadguru for the whole of life, he says, his Shri Vigraha or photo must certainly be there.
Kalash, purna patra, akshat, doob, tulsi, bilva, paan, supari, laung and elaichi, with a yellow pitambari dhoti and gamcha for the guru varan.
The kalash goods: the kalash, the purna patra that goes above it, rice akshat, and doob. Then tulsi patra, bilva patra, paan leaf, supari, laung and elaichi; and along with all these, for the purpose of guru varan, one vastra — which will be a dhoti, a yellow pitambari vastra. A yellow dhoti and gamcha should certainly be with you.
The sankalp closes with a prayer to be accepted as a disciple and guided lifelong, offered with 'Shri Dattatreya Gurudevaya Namah'.
He prays: may Bhagwan Datta bestow grace on me, accept me in the form of his disciple, and casting his glance of grace on me lifelong, always guide me as a son, as a daughter, as his disciple. The sankalp is offered to Bhagwan Datta with: Om Vishnave Namah Vishnave Namah Vishnave Namah Shri Dattatreya Gurudevaya Namah. The flowers are then offered at the feet and the sankalp is complete.
On a yellow peet vastra with flowers, akshat, durva and dakshina, Dattatreya is asked from that day to become one's param guru and Sadguru.
For the guru varan you should have a vastra — a dhoti or gamcha of yellow colour, a peet vastra. Upon it you will place flowers, akshat, durva grass and some dakshina. Then with full bhav, remembering and invoking Bhagwan Datta, you say: from today I accept you in the form of guru; become my param guru, become my Sadguru, and always do my welfare; within this dev diksha vidhan I accept you in the form of guru along with dakshina and present guru dakshina — please be pleased and accept me as your disciple.
The beej holds every shakti of Dattatreya and works lifelong as one's guru mantra and vajra kavach.
This is your guru mantra, the speaker says, and this very divine mantra is what will always accompany you. Being a beej mantra, all the shaktis that Bhagwan Dattatreya has are contained and present within it. This same beej mantra will work everywhere for you like a guru mantra, like a vajra kavach. So have a beautiful kavach made, and on the next purnima, the day you do your conclusion, put this yantra into that kavach and wear it around your neck.
Full brahmacharya throughout, and a mantra never spoken aloud — a doubt is passed to a fellow practitioner in writing, never by speech.
Full brahmacharya is to be observed properly. This mantra and this vidhi are never to be told to anybody — it should be utterly secret for you. The mantra is not to be pronounced aloud. If some other person is performing this vidhan along with you and has a doubt, then even so, tell it by writing it down; do not tell it by speaking. The guru mantra, the speaker says, is always kept secret.
The vidhan complete, one serves Datta as guru for life — and by his grace a physical guru may still be obtained later.
In this manner, the speaker says, this vidhan of dev diksha of Bhagwan Dattatreya will be complete, and lifelong you will do the seva of Bhagwan Datta, having accepted him in the form of guru. By his grace, he says, if he so wishes, you will certainly obtain a physical guru as well later on in life.
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.
What Durga anushthan may be done without diksha?
You may say you wish to do an anushthan of the thirty-two namavali of Bhagavati Durga, the speaker answers — there too there is name. There it is beej, here it is name. Do it. Do thirty-two lakh in your life; from that too your gati will happen.
The same questions are asked on Facebook, on other channels and in group after group.
He says he sees these questions being asked in place after place — on Facebook, on other YouTube channels, in the many groups he is in — and watches the drama that goes on. If you want to be led astray, he says, you have a thousand excuses; people will keep confusing you and you will keep being confused.
Three years pass doing one Navratri here and the next with somebody else.
He says he knows such people personally — three years have gone by explaining to them. They will do one Navratri here, from the next Navratri they will do it with somebody else, leave them, then the next Navratri with him. Time passes like this; they cannot wait, cannot keep patience, want it instantly.
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.
Like Shri Krishna on the field of battle, he explains and leaves the choice to you.
His subject is his own, and he has placed all the proofs before listeners with clarity. To accept or not accept is your wish; the decision you will have to take. He compares it to Bhagwan Shri Krishna on the field of battle, who gave all knowledge and then said: your wish, do it or do not do it.
What should one do who still wishes for a physical guru?
If there is any wish for a bhautik guru in your mind, the speaker says, then make good use of the sixty days and see: a hundred percent Bhagwan Shiva will give his kripa and will bring out the right path for you. But if you have to be trapped, if you want an excuse, then the world is full of excuses.
Which deity may be taken as guru, and for what is this not allowed?
On the day of Guru Purnima it is your wish — you may make Bhagwan Dattatreya guru, Mahadev guru, Bhagwan Narayan, Maa Jagadamba, Maa Kali, according to your own reckoning. But not for tantra vidya, the speaker says again and again: a guru is not to be made this way for the tantra shastra, for tantra vidya.
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.
What naam japa should one do who wishes for a physical guru?
If the need of a bhautik guru is so great, first make your request to God and begin japa of his name. Having done the Panchakshari japa, now do the japa of Bhagwan Shiva — Shiv Shiv Shiv Shiv Shiv Shiv.
Who should receive daan on Guru Purnima?
Apart from that, the speaker says, those who live around you and have pujan done for you in Navratri, or Ekadashi pujan, or pujan on other special parva kaal — whatever guidance you obtain from them, on the day of Guru Purnima give them daan as your strength allows.
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.
Can the joint Shiva-Parvati mantra be taken as the guru mantra?
Asked whether the joint mantra of Maa Parvati and Shiv ji that was told in a video may be used to accept them in the guru swaroop, the speaker answers: absolutely, you can. Absolutely, with Shiva along with Shakti, with this mantra too you may accept them.
How should a guru mantra be treated?
Whichever mantra is taken as the guru mantra — take the Panchakshari, take the mantra of Shambhu Shiva, by whatever vidhi-vidhan has been told — that mantra should never be uttered from the mouth; it should always be kept secret. The guru mantra is forever secret; even its japa is not to be done speaking aloud.
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.
The panchang, shatkarma and achman come first, then a brief Ganpati and guru pujan, before the material is charged 108 times with the mala mantra.
Perform the initial kriyas — the panchang they do, the shatkarma and the rest, the achman at the beginning, that whole vidhi — and do the Ganpati pujan and guru pujan briefly, in ordinary short form. Taking Sharad Purnima as the example day, do all that first. Then, if you have performed an anushthan of Bhagwan Datta's mala mantra, even of 1100, you will charge the material with that same mala mantra, at least 108 times.
Whoever's guruji says otherwise may follow him; the position here is only be pure and do it, or fold your hands.
Those whose gurujis say such things, he says, may listen to them and do as they say. Let them go where they will and take you where they will; it is no concern of his. His own position is clear: be pure and do it, or, if not pure, fold your hands.
For a devi sadhak, guru or no guru, sadhana belongs to the night kaal — become a veer sadhak rather than pleading that rakshasi sadhanas happen at night.
And if there is no guru, and your kuldevi is there, you are in the devi parampara, you are a devi sadhak doing it even without a guru, doing it by listening to this channel — then, he says, he has told you clearly: sadhana should be in the night kaal only. Become a sadhak, become a veer sadhak. Do not do all this saying no, we shall sleep at night, that rakshasi sadhanas take place at night.
Without shasan no curb falls on a sadhak's corrupted tendencies — no one becomes mature enough all at once to judge his own right and wrong.
Mahadev ji has not lost heart in his mind, he says; you need someone to hold firm. When there is nobody to rule over you, the mind too cannot come under control. Nowadays gurus too — if he scolds you and lectures you four times, control will come about; but if you are of the other disposition, you will run away after giving him four abuses. The absence of shasan means no curb can be placed on the sadhak's corrupted tendencies. There must be a person to scold, to speak and to control, and only then will curbs be placed on your bad tendencies — because no sadhak becomes so mature all at once that he can understand his own right and wrong, when and where and how and what is to be done.
Should swar be applied while doing Gayatri japa?
Asked whether swar must be applied in Gayatri japa — with swar one mala takes fifteen to twenty minutes — the speaker says to do exactly as your own guru instructed at the time of upadesh: with swar or without, how much pranava is to be applied, whether there is samput before and after or none.
Those who mislead people this way should instead be telling them to learn, since content and teachers are freely available.
Those who repeatedly speak this way and mislead people should instead be telling them to learn, the speaker says. Content is available on YouTube; many people teach, some now take classes for a charge and some teach free, and some are teaching very well on YouTube. So can you not learn uchcharan?
A long exposition draws great views and likes and the title of guruji, while the procedure itself goes unexamined.
A long exposition is put out and the person opposite will then certainly do it, he says — great views are going, great likes are going, it is on Facebook and people call him guruji. But look also at the result. He says people do not apply their own judgement in this at all.
What actually determines whether a bandhan gives effect?
He asks: what is the pran urja of the sadhak by whom you are having the bandhan of the house done? With how much chaitanyata has he done the japa of those mantras, obtained siddhi, and how has his hand turned out? Then, when he comes and performs something, or gives you something to keep, its effect lasts a long time — so long as you do not insult that person.
What is the first upadesh a guru gives about kaal gyan?
He says that when a capacity is obtained such that you can gain complete knowledge about any subject and any person — what is called kaal kshamata, kaal gyan, what the situation has been and what it is now — the first upadesh that gurus give in all these is this: brother, never look at the character of any person. One should not look at their charitra, especially of women, mothers and sisters. And if you do do such a thing, you should never speak of it.
When may astra mantras such as Jatavedi and Ulkamukhi be taken up?
He says that Jatavedi, Ulkamukhi, Badvamukhi and all such astra mantras of Bhagavati should be done only by guru kripa, by guru adesh, and after the full repetition and purashcharan of the initial sadhanas has taken place. They should not be done independently. Their vidhis of prayoga are of a very high order, and before doing them so many tests occur if you are not capable.
Taking a guru once the shakti is to be kept
Having decided to give the sawari a sthan and to do her seva puja, the speaker says a Guru should be made through some capable knowledgeable person and the whole vidhi vidhan learned from him. Most fitting is a guru of your own kula; otherwise some right person whom you can trust and who will do you no harm.
Power gained from a mounting shakti without a guru comes unbalanced
The speaker says the shakti will still grant capability even if you never go to a guru, but it will be unbalanced, and her energy will press so upon the mind that you will not be able to understand. You will feel yourself the strongest person in the world, and will make many small mistakes that in time produce very great loss in life.
Danger of hastily choosing a wrong guru for a mounting shakti
The speaker says the guru being the right one matters greatly. If no fitting guru is found and you hastily make anyone your guru, that too is a problem: if he gives wrong guidance, the shakti walking with you will also be troubled and pained, and she will then certainly give you pain in turn. The whole most sensitive point here, he says, is the selection of the right person.
Precaution when no guru is found: keep the sawari secret and begin sadhana
If no guru is obtained and sawari is coming on the body, the speaker says you must never think that because there is great energy you will do this and that. Even if the sawari is speaking, you should keep all these matters secret and begin sadhana. Without sadhana the balancing of these shaktis is not possible — know this 100%, he says; unbalanced energy ruins a person one day or another.
The retinue of veers and kula ancestors that accompanies a mounting deity
Only after moving forward from that, the speaker says — after some anushthans have been performed and the balanced siddhi of the trinetra (Divyadrishti) has been correctly obtained — does the guru seat himself at his own sthan and acquaint you with your shaktis. There is never only one shakti: a Bhagavati, a Yogini or a devata arrives with many other shaktis and many Veers who walk with them.
Setting up a darbar: mukh bharai, gaddi bandhan, rules for visitors and clearing the sthan
The guru will further tell you, the speaker says, that to hold a darbar there must first be mukh bharai and the tying of the gaddi — that is, the giving of a sthan. He will tell how the sthan where you hold the darbar is to be protected, what the rule will be for the people who come, in what manner they are to come, in what manner their vachan will be taken, and how the sthan is to be emptied after the Utara is done — because what you take off people, the Preta you remove, will otherwise remain right there and become your difficulty.
Can trikal gyan and puchha be attempted during a grahan?
Asked about the sadhana of trikal gyan and puchha in the time of the grahan, the speaker tells the questioner by name that one should not go into the chakras through these without a guru.
He needs motivation like anyone else — he is no perfected siddha of the Himalayas
We too get motivated, the speaker says — have we come from Mars, that we should need no motivation? When someone tells him that he did such a havan of Hanuman ji by the method and path told, and had such an experience, then his own manobal also grows: if it happened for them, he thinks, then I should do more seva-puja. We are not some perfected siddha of the Himalayas, he says, that the desire will not arise in us.
Can a jhaada be applied to someone with one's guru mantra?
Asked whether a jhaada can be applied to someone with the guru mantra, the speaker says that if your guru ji has given you the order, then you may apply it.
Can siddhis be obtained in the grahan kaal?
Asked by a listener who says he wants siddhis in the grahan kaal and how they can be had, the speaker says everything has been told already. Addressing another questioner by name, he says: you want siddhi — siddhi is not obtained on YouTube. You will need good gurus. Increase your own worthiness, obtain a guru, and through their medium, as your worthiness goes on increasing, what you are seeking will go on being obtained by you of itself.
Can Hanuman ji be taken as one's guru for mala japa?
Asked whether Hanuman ji can be taken as guru for mala japa, the speaker answers: why can he not be — accept him absolutely.
How many malas of the guru mantra should be done in the eclipse?
Do not do malas, the speaker says: from when the grahan begins until it ends, continuous japa.
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.
What can be done when a mantra stops giving its effect?
For a mantra that is not giving its effect, the speaker says eight kinds of vidhi are given in tantra — taran and such processes by which a mantra is awakened — but that happens under the supervision of a guru. Besides those, twelve more kinds are given, which come under Martand Tantra, some of whose vidhis are given in Kaal Sankarshan Tantra, and which are performed before Surya Narayan.
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.
Seva and puja by the Dakshinachara vidhi are open, but an anushthan of Bhagavati Tara and the japa of her mantras want a guru adesh.
It cannot be said in a wholesale way — you can do seva and puja by the Dakshinachara vidhi. But if you are performing an anushthan of Bhagavati Tara, then there should be a guru adesh in the matter: the most particular anushthan and the japa of her mantras you cannot do at home with freedom, freely of your own accord. For that an adesh is wanted.
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.
Should Om be added before the Navarna mantra and Namah after it?
The speaker says the Navarna the man had been given carried Pranav in front and "namah" after "vichche", whereas in the original Navarna Mantra, as anyone in a Guru Parampara would know, neither exists. Some 90% of YouTube videos say Om must be added to balance the mantra's energy, but he says a tantric mantra has its own rule, which is exactly why a Guru is necessary; who should add pranav and who should not is a separate matter. Adding namah is the graver error: mantras are held to have gender, feminine, masculine and so on, and without knowing what namah does to a mantra's gati one has added it on one's own. Navarna, he says, is not a plaything; the man chanted this wrong mantra for many days and even did Purashcharana with it.
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.
Not being a dedicated kathakar, he asks listeners to take up their own swadhyaya rather than rely on his telling
He says that after all the many mantras, paths and japa and everything else that goes on, an unsteadiness remains — the worry that this or that should not be dropped. He is not a dedicated kathakar, he says, so a slight difference may occur from him; listeners should do swadhyaya and understand it better.
Which mantra should be recited more when the Guru mantra and the Ishta differ?
The Guru mantra should never be left, and go on always taking Bhagavati Vindhyavasini's name. In the same stretch the speaker adds that illnesses come from our Prarabdha and go once the hardship is complete and the Prarabdha is cut — we cannot escape them; they will have to be cut.
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.
Sankalp on the first morning of the Navratri vrat: guru-Ganpati pujan, svastivachan, and stating the fast exactly
The speaker says that on the first day of the Navratri Vrat, at the time of the morning pujan, one sits at one's place and takes the Sankalpa. Guru and Ganesha pujan come first, then Svastivacana, then the sankalp. If one does not know svastivachan, take Bhagwan Narayan's name three times, take Ganpati's name and do a Ganpati path, then with water, Akshat and flowers in hand resolve that one is taking the vow of the nine-day Navratri vrat. If one is not going to fast, or will fast only on the first and last days, he says to state that clearly in the sankalp itself.
Pitru Beesa ahuti procedure: three opening ahutis, then twenty honeyed kishmish
The speaker says to first kindle cow-dung kande in the ordinary way, then give three ghee ahutis: one in the name of the Guru, one in the name of Ganesha ji, one in the name of the kula matrikas. Then take the Pitru Beesa — a PDF he has given on his channel, twenty lines, twenty chaupais — and after reciting each chaupai, dip one kishmish in honey taken out into a silver bowl and cast it onto the kande, making twenty Ahutis in all. The last one is cast saying "mam sarva kula pitrubhyo namah" and then swadha.
How does a divya shakti pleased by a sadhak's anushthan make herself known to him?
The speaker says that when she comes pleased and the person before her is a sadhak, and something has been obtained by guru kripa, she will give her introduction at the time of sadhana: I have come in this swarup; if you wish, give me a place, I wish to give my contribution to work of this kind and want seva and pujan from you.
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.
Capability received from a Guru's Gaddi arrives without the practitioner's own labour
From the Guru's Gaddi. One who receives the traditional powers of his Guru's seat obtains that kind of capability without any special effort of his own — it is the capability of the Gaddi, which is to say Bhagavati's grace, earned through Guru Seva rather than through his own sadhana.
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 if a guru dismisses all sadhana as false out of dvesha?
If, after that, the guru says out of dvesha that all is false, all is pakhand, all worthless, that nothing is true, that these people are simply putting on a show — then, he says, only this can be said: balad krishna mohaya, that Bhagavati has seized them by force and cast them into moha. They may be great tapasvis, great tantra sadhaks, knowing divine sadhanas, but all of that itself is why Jagadamba has cast them into such delusion that it seems to them everyone but themselves is false and a pakhandi.
How many tantra sthans are there at Vindhyachal, and to whom do they reveal themselves?
Besides these there are about sixty to sixty-five divine places which are wholly tantra peeths, tantra sthans, he says. They become known of themselves only to one who is doing or has done purashcharan of Jagadamba's mantras to a level — whose japa has in a manner of speaking run into crores — who has completed more than a hundred and eight trikon, who has become calm of mind and is surrendered to his guru and guide, and who is without dvesha, jealousy and envy. Kaam and krodh may pass, he says, but dvesha is very destructive.
Does a mantra work if it was not received from a guru's mouth?
For the beginner, he says, the necessary thing is that we should do mantra jap; either do it with a mala. As to the question that until you take the name of God from the mouth of some guru the mantra will have no effect — that, he says, is a wrong thing; it is not so. Take this matter out of your mind. If you keep doing it, then even if some spirit wishes to stand with you, in your aura or in your body, nothing of yours will be spoiled, because the aura will stay strong.
The more secretly these works are kept the better, since coming before people eats into one's bhajan and forces a style to be maintained.
We do not meet anybody, he says. The more secretly you do all these works, the better it is. After coming before people, one's bhajan gets eaten into. After that the baba ji becomes a model: then he will have to maintain a style, get his hair cut short, his tilak will acquire a quality of its own, he will have to wear spotless clothes, since one never knows when or where a devotee may be met, and then we shall become a YouTuber, a blogger, giving selfies all day. After that the whole punya begins to be depleted in place after place.
What harm does public recognition do among sadhaks?
After that, he says, fifty sadhaks will stand up in enmity, saying that this man does such and such, that he has this. So inwardly, somewhere, a bhav of malice will arise. Why should we become the cause of another's falling, he asks — that within ten men a bhav of envy should arise on account of me, seeing that this is the one, this is Rudransh, this is the Grihastha Tantra one. Better then that we shall not meet; stay in your own place, do the bhajan of Bhagavati, do the seva of Jai Jagadamba, the vidhi vidhan is on the channel.
He prescribes only what he has done himself, having kept the four prahars with the same bodily pain as anyone else.
We say only what we do, he says; what we do not do, we do not say. If we had you perform the four-prahar puja, then whatever our own state may have been, we too made the attempt — we are no yoga-endowed divine person, he says, but low, base, shudra, maha-shudra, fallen. We too attempted the four-prahar puja in the ordinary way. Our own state also becomes bad; our waist aches too, our legs ache. One can do it up to a limit, and after that one understands — and therefore we can understand your suffering.
Should one keep asking what an omen or event means?
One should keep the desire only for the kripa of God, he says, and should walk only by his kripa. And one ought never to ask again and again about this subject — that this happened, so what does it mean; that happened, so what does it mean. From this asking, the fruit that is going to be received — if it becomes known to everybody, it will be gone. Publicly, he says, you should never ask at all; personally you may message.
Why does a Guru insist on steps the student finds burdensome?
Because he is looking at you from the other side. The speaker's comparison: as a child you resented your teachers and hoped they would fall ill; many of you are now teachers yourselves and cannot bypass what you know a student needs. Once Purnabhisheka is done and the right is given, you will not bypass it either.
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.
He is still corrected on how the Sankalpa is made, how the hand Mudra is held, and how a Svastivachan mantra is pronounced.
No. He says people comment that he is a very learned person — and he still sits while being told that the Sankalpa is not made like that but like this, to make the hand Mudra this way, to tie one more knot in the Chutaiya, to pronounce properly, that this mantra in the Svastivachan goes this way.
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.
How much time does a capable Guru give, and how should one sit before him?
The speaker's own Guru, though extremely busy, gives two to four hours one-to-one whenever he goes — not immediately, but on the third day. And his instruction for the seeker: sit as a fool, and then the matters of knowledge will come. Those who are over-learned will consider you nothing.
How can you tell a capable Guru from one who deflects?
By what comes back. Ask a capable Guru one question and he will answer ten properly, tell you new things, and himself tell you what you should study next. Whoever has done nothing himself will tell you to do nothing either.
What does the ego of worship do to a person?
It ends learning. There is such a thing as pride in one's own service and worship — I am a devotee, I do a hundred mala of japa a day — and once that pride rises to the head, the possibility of learning anything further is finished. The speaker calls this ego so bad that it leaves a person nowhere.
Writing the Sankat Nashan Ganpati Stotra eight times on the Chaturthi
The speaker says that after the puja one first remembers one's Guru, or whoever one mentally accepts as guru, and then begins writing the Sankat Nashan Ganpati Stotra in the new copy with the red pen. It is written eight times, the count given in the stotra's own Phalashruti, which he asks listeners to read. This writing is done only once, on the Chaturthi, and the written copy and pen are kept beside Ganpati during the sadhana.
Which form is dedicated to the guru tattva itself?
The speaker says that in the field of tantra, or of Sanatan generally, there is a distinct shakti and distinct form dedicated to the guru tattva alone, whose aim and whose very descent was only to define the word guru, for guruhood — and that is Bhagavan Datta. His jayanti falls on this day, so the day becomes more special still.
What is the use of Bhagavan Datta in an ordinary life?
The speaker says that without his kripa the guru shakti cannot be present in our life at all. The first shloka of guru mahima — guru brahma guru vishnu guru devo maheshwarah — names three Mahashaktis, and all three are present together in one place in the form of Bhagavan Datta; whatever panth or sampraday one belongs to, his puja certainly happens, so the mahima of this form is endless.
What did Bhagavan Shiva tell Bhagavati when giving her the knowledge of tantra?
The speaker refers to a clip shared in the Telegram group in which Bhagavan Shiva, giving the knowledge of tantra to Maa Bhagavati, says: accept me as guru — but as soon as you accept me as guru, our husband-and-wife relation will stand suspended. After that we will not remain husband and wife. Bhagavan Mahadev proceeds on this subject and accepts this condition.
Are all sixty-four tantras open to everyone?
No. Among the sixty-four tantras, the speaker says, every tantra is not for everyone. The guru should give in accordance with each persons yogyata, and you cannot simplify every single thing.
What should a person do on this day if he already has a guru?
The second subject, the speaker says: if you have your own guru ji, then take his adesh, or if he has told you in what manner the pujan is to be done, then perform the pujan according to the vidhi he has told you.
What should a person do on this day if he has no guru?
The third subject: if you have no guru and you want to do a diksha vidhan, then do the dev diksha vidhan, and make a request to Bhagavan Datta — if you need a direct guru — that Bhagavan Datta should manifest directly in your life in the form of a guru, come in a human form, and give you knowledge.
What is the vidhi for abandoning a guru and guru mantra where the guru exploits a disciple?
Asked what the vidhi is for the tyag of the guru and guru mantra in a situation where male and female sadhaks are mentally, financially or physically exploited by their own guru, the speaker answers that the vidhi of guru mantra tyag is on the channel and the tyag can be done by that vidhan. There is also a vidhan for the nivritti of the dosha; and if such a situation arises, that guru is bound for naraka in any case, and you should not give such a guru your company. The guru should simply be abandoned if exploitation is happening, especially knowingly.
Is it better to have no guru than a wrong guru?
A listener asks that, having been told about Dattatreya and about doing one sadhana at a time step by step with the main sadhana at the end, he should certainly search for an excellent guru and excellent guidance, and asks for this kripa. The attempt will certainly be there, the speaker answers — but keep in mind here that if an excellent guru is not found, that will do; a wrong guru should not be found. In his view, if you are doing sadhana by the vidhi then keep going forward; we too will try that you may find one — but some things should also be left to the devatas.
How was that jinn removed from the place where it had been seated?
He has also told this, the speaker says: at the guru ji sthan, the root sthan of Bhagavan Datta, where their puja sthan was, his mother had washed the cloth that was there and poured the water of that same cloth on the spot where the man had seated the jinn, telling it to remain in this place and report to him. And as soon as it was poured on it, within five minutes information came from the other side — brother, what have you done? Did you do something? Were you doing something there?
The remedy is to accept the guru and obey his command, rather than becoming a guru oneself.
And such a person does not stop doing japa either, because he is a sadhak, but this defect remains, he says. This is precisely why it has been said that one should accept the guru's command and accept the guru. If they are ones who accept the guru, then improvement will happen; if not, those who accept the guru will themselves become gurus, and then the matter is different.
Why does calling each other Shiv-Shakti or Radha-Krishna end in bhoga and destruction?
Asking pardon again, he says it is very much in fashion today that people at once give each other names like Shiv-Shakti and Radha-Krishna; the man becomes Shiva himself and makes the woman who has come Shakti, and then, going round and round, the same subject arrives — the subject of bhoga. The destruction of both is bound to follow. Do not fall into these entanglements. It sounds and reads very fine, but its final stage is destructive. The reason is that if you have no fit guru, then you do this kind of thing in an arbitrary way, and it does not work like that. It is not for everyone.
Who is worshipped in the principal kaul pujan, and is she changed?
In the sadhanas that take place on the kaul marga, he says — not naming the pujan and asking listeners to relate it themselves — in that principal pujan it is not one's own wedded wife who is worshipped; in her place the other, who is a yogini, in the Bhairavi form, is worshipped. But keep one more thing in mind: she is not changed again and again. She will be one. Whoever she is in life, she will be one alone. The right to change repeatedly is not obtained by everyone; by a guru's adesh that subject is different, and to go that far up is the punya of many births.
What does the pujan of Shiva's five forms with their shaktis consist of?
In it the five forms of Bhagavan Shiva are seated along with their shaktis and worshipped — before the Brahmin who is the guru, whether guru ma or guru dev, he says. If you perform pujan in that manner, awaken the mantra and then do such a prayoga, then you will obtain a very good fruit. If there is debt, very great release from debt occurs; they bring you into labh and only then leave you. In this you are bound to come into labh.
Is it a problem to have read the Ram Sahasranama without nyasa?
Aditya ji writes that he did the path of the Ra-kara and other Ram Sahasranama without nyasa. Do it having done nyasa, the speaker answers: if it is to be done, what is the problem, do it with nyasa. Take upadesh from some vipra or some guru for its sake, for the sake of the sahasranama. And if your father is a person who does seva, pujan and path, then you may take upadesh for all these from your father too — ask him to give you the upadesh for it. No dosha will attach. The vast subject of tantric sadhanas needs a guru in abundance; but if your father is learned and is a devoted person who does pujan, path and seva, then take the upadesh of the sahasranama, of the satnam, from him as well. That too will be fully fruitful and will be gracious for you.
One compilation covering the guru mantra, Ganpati and the whole sequence, shared in the group and description
It will be put in the group and later uploaded in the video description. He asks listeners to download and keep it, saying it will be of use lifelong. Everything has been compiled in it, because giving only the mool sadhana raises the question of which guru mantra to read and what to do for Ganpati ji; so a complete general subject that every sadhak can and should do has been collected there.
What comes first in this anushthan if one has a guru?
If we have a guru and some mantra of the guru has been obtained, or some stuti has been given to us by him, we may do that. If nothing has been given, then recite the Guru Stotram provided in the PDF — one recitation only, seated on your asana. There is no need to make it siddha.
What is done immediately after sitting on the asana?
Sitting on the asana, first complete the opening procedure of achman and so on. After that, first recite the Guru Stotram. He has not kept a svastivachan: since svastivachan means Vedic mantras and Pauranic shlokas, one may either pronounce those or recite the Guru Stotram, so he has put the Guru Stotram directly. After that comes the taking of the sankalpa.
A disciple abroad found his guru's niti-niyam impossible to follow
The speaker recounts, without naming anyone, that a call kept coming that evening from New Jersey — somewhere abroad, he says, he does not know whether London or America. The caller said he wanted to renounce his guru, having seen a video on the channel about how a guru is to be renounced and under what conditions. His reason was that the guru speaks of things that are not possible for him to do; his own thinking did not match the guru's.
The rule was that touching the deity in an impure state incurs dosha
The caller said the guru lays down so many niti-niyam that it is not possible to walk by them. Asked which, he said: the guru tells you to bathe in the morning and do pujan-paath, which is fine, but then says that if you touch Bhagavan in an impure state, dosha attaches. The speaker replied that the guru ji had said a correct thing.
He then asked for a way to renounce the guru without incurring dosha
The caller said that even this was not possible, and that because of these views a feeling arose that he was insulting his guru ji by not accepting his words — and therefore he wished to renounce him. He asked the speaker to show some path by which the renunciation would happen and yet no dosha would attach to him. Children will only be small for two to four years, the speaker had replied; afterwards they grow up and you can do it then.
He agreed instead with a world-famous Vaishnava guru who speaks beyond the rules of suchita
The speaker asked whether his views matched anyone — whether there is some guru whose views he hears and accepts — and the caller said yes. He says he asked, though not too much, who this guru is who goes beyond the rule of suchita and tells you that you may do anything. He declines to name him, saying there is no benefit in it: he is a famous guru, a world-famous guru, whose very good discourses come out, whom everyone knows and whom the listeners also hear. He is a Vaishnava, and his discourse is good.
Selecting a guru, mantra or stotra to suit oneself is the actual problem
He says he does not think there was any matter in this at all for which a guru should be renounced. His point is that if you are selecting a guru, a mantra, a stotra or stuti, or a pujan-paath according to your own convenience, then what greater foolishness could there be than this. The root of the matter, he says, is that renouncing a guru has come up on account of suchita.
On what condition may a guru be renounced?
The guru had said, or repeats again and again, that if you act in one way this dosha attaches and if in another way that dosha attaches; frustrated and pained by this, the disciple wishes to renounce him. The speaker found this strange: if we are unable to observe suchita, then any disciple tries to improve. He says he asked how a guru can be renounced until the guru does some patit karma.
Which qualities in a guru rule out renunciation?
If the guru is born in a high kula or has attained a high state, is of a shant nature, of a saumya nature, one who bestows kripa, who bestows anugraha, who wishes our welfare, and if he walks in every way by niti and niyam — then why would we renounce him? If there is some lack in us, then we will correct that, he says.
Look at what the discouragers are themselves doing
If you have no faith at all upon yourself, your confidence has been brought down so far, he says — and here is a subject people do not understand: the other people who demoralise you and repeatedly discourage you, saying if you do this then such a thing will happen — at least look at what they themselves are doing.
You are responsible for your own work and for what you set about doing
And we have to say, brother, that no, you are yourself responsible for your own work and for what you are going to do — otherwise you will go and do who knows what and then load it on us, saying you yourself had said it, so we did it too. Think with your own vivek, he says.
Where should a Guru's photograph be kept?
You may absolutely keep the Guru's place in your own worship room. If you are initiated by a Guru, keep his Vigraha or photograph for worship. But if you are removing all your deities and keeping only the Guru ji — then you are making a very great mistake, and you have been thoroughly deluded.
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.
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.
Why does high-energy sadhana require strict Brahmacharya, and how is that balanced?
High-energy practices require strict mental celibacy and devotion, since rapid energy generation activates the Muladhara chakra and can temporarily heighten desire and anger — balanced by initial worship of Ganesha and Dattatreya alongside proper Guru guidance.
Special mudras without a guru's instruction carry the dosh of theft
Apart from the ordinary Mudras, the speaker says, if you use a special mudra without a Guru having taught it, the same dosh that attaches to stealing attaches there too. So no vidhi of any kind — and mudras in particular — should be used without the guru's adesh.
Dattatreya Vajra Kavach does not require deeksha
Asked how to obtain Dattatreya's kripa without Deeksha, the speaker answers: recite the Vajra Kavach. There is no requirement of deeksha in it; recite Bhagwan Dattatreya's Vajra Kavach — it is the best of 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.
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.
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.
What is the warning about doing sadhana at the bali pitha?
Wherever a bali pitha is present, the speaker says, it is the most ugra place, and japa and the like should be done right there. But he tells sadhaks in particular not to experiment on his saying so — do it at your own risk. This is a very ugra pitha; if something goes wrong, if a mistake is made, and you have no guru, then difficulty has arisen. Doing japa near the bali pitha makes the mantra awaken exceedingly quickly.
Does taking refuge in a guru guarantee protection from tantra?
The speaker says everyone in the tantra field worries about finding a Guru, believing that once a guru is found, or once one enters a guru parampara, protection will follow. He says openly that this is an exception, not the rule: of 100 people who take refuge with a guru, perhaps 80 get protection and 20 come out without it, and no parampara has an accuracy where whoever went was surely helped. There too, he says, your own karma and Prarabdha work; the guru only completes what is already about to complete, and it is not the same for everyone.
Does the Atharvashirsha have to be done separately for each form?
No — it is not that if you are doing Bhagavati's Atharvashirsha you must do it separately for each form. One recitation done properly is enough. It is more excellent when done by those who wear the Yajnopavita, being Vedic — but where a Guru has given the order and you are a surrendered devotee at that level, the matter is different.
May soap and shampoo be used during Navratri?
Ordinarily the body's purification is to be done with water alone. Below the waist you may use a herbal shampoo or herbal soap for cleanliness, because many times the mind will not settle without it. Beyond that it is your own wish, or your Guru's order.
Can a Shri Vidya Sahasranama be used for a particular aim?
This subject is off the beaten line and only your own Guru can tell you. The right over all of these belongs to the Guru alone. All the speaker will say is: make the Sankalpa of whatever your desired aim is, and do the recitation.
What is the difference between seeking a shakti's kripa and taking a vachan from her?
When you perform a high-grade sadhana and wish to obtain the kripa of a particular shakti, he says, that is a separate matter. But when you want that shakti to become manifest and give you a vachan — and you have come to know, say through some guru, what is to be taken in a vachan and what trivacha is — then you begin that sadhana, and things are different.
A shakti made manifest in one night runs on ordinary bhog and Shabar mantras
Look also at what vachan was taken, in what manner the pratyakshikaran happened, and from where such capacity came into you, he says. There, whoever your tantra guru was gave you a shakti of that kind — in one night, or say in eleven nights, they had you perfect a shakti that runs on ordinary bhog, shaktis that run on Shabar and similar mantras.
In what form does a shakti become manifest when a vachan is taken?
Asked what three vachans are and how the shakti becomes manifest after sadhana — in a manavi swarup, or in a sukshma swarup, or in what manner — he says this depends upon your guru. It is the gurus who, when you will do pratyakshikaran practically, take you into all these things.
Are these conditions disclosed to the sadhak?
Nearly all of these matters, one by one, remain secret — it is the shakti that is to be opened, he says. If your guru is of that kind, then he will tell all of it: look, there are so many terms and conditions.
A vachan's conditions are accepted the way hundred-point terms are accepted unread
We do not read terms and conditions at all, he says; it has become a habit — now we go straight to I agree, I accept, because who will read a hundred points. There too, whatever the shakti says, you will say I accept: you have become manifest, there is no need, I accept, whatever you say. But later, when she begins to state one term and condition after another — you did this, therefore this thing happened; you did that, therefore that thing happened — then it feels that one should have read it, should have seen it, should have known it. Or, if the guru never told it at all, there is difficulty.
Trivacha should not be taken without a guru genuinely of a high grade and high state
Therefore, he says, whenever you read of trivacha, wish to take a vachan, or perform kriyas of this kind, you should keep very particular care. Without obtaining some guru who is genuinely of a high grade and who has attained a high state, one should not take it.
May the Shiv Shadakshari mantra be japa'd with the Maya beej?
Asked whether the Shiv Shadakshari mantra can be japa'd with the Maya beej, and if so where the Maya beej would be placed in the Shiva mantra, he answers that this question should be asked of your own guru. To alter or to insert any beej in any mantra by oneself would be wrong. Take guidance from your own guru, and only after that make any interference in a mantra.
Why would kripa not come even after a vachan?
A listener says kripa is not coming even after the vachan. That kripa should not be coming after a vachan is a nearly impossible thing, the speaker answers; then here a game has been played with you. He tells the listener by name to speak to his guru ji once.
Mantra samputan is a whole science and is never composed independently
A listener sends a samputit mantra he has written. He answers by name that he has no knowledge whatever on this subject and therefore asks pardon. He cannot make samputit mantras of his own accord, nor can he tell the listener that this is correct; he simply does not have knowledge about it, nor can he samput mantras in this way. Mantra samputan, he says, is a whole science, and it is never done independently.
Does divya drishti ever open by itself?
As for divya drishti, he says, know this too: divya drishti will never open by itself just like that; it will open in an instant and will close. It will open when there is work. How will it open? When you accept some guru and give a vachan — somewhere a beeda is given, somewhere in the vachan something is fed — then they open the eyes. There, he says, it is needed.
What does the guru disclose once the eyes are opened?
Then how many there are, which devi-devatas they are, whose paltan it is, who is walking ahead and behind, who stays alongside — the knowledge of all of them is given by the guru, calling each one by one. All these subjects, he says, ought to be known properly through some knowledgeable person. If you do it without knowing, you will remain in darkness. By oneself this thing is not possible; by oneself it is not possible to so great an extent. To a certain limit you can go, but in this take somebody's help and do it in the right way.
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.
He sends nobody to a tantrik, and works himself as far as he is able
He tells a listener by name that he has no such tantrik to whom he could send him. You can make the attempt yourself; there are a great many videos on the channel, and if you can do it, then you may do it accordingly. I do not send anybody to anybody, he says: to my capacity and as far as possible, I get the work done by myself and through you.
The limits of his own personal life are the reason he tells people to seek somebody else
A listener says he is right in asking why he tells people to search for someone else. The reason, he says, is that his own personal life is not such that he should enter into all these subjects with everybody. To his capacity, by the order of the guru, he is doing as much as is possible before all of you. His own life has a boundary, a maryada, and he does not wish to come outside it, nor does he ever wish to meet anyone or meet anyone. To his capacity, as far as it can be done, according to his own strength and the strength of his fellow sadhaks, he certainly cooperates. The second reason he tells people to meet somebody else is that you should be satisfied — go there and have the work done from there. Seva, puja, bhakti and paath have their own place, and as much as is needed is in its own place; but to go entirely to the depth in all these things, and after that the satisfaction of the person before you, depends on that.
May a mantra received from the guru be done at night?
A mantra obtained through the mouth of the guru, he says, you may absolutely do in the night-time.
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.
Karuna is the opening they exploit, as Prithviraj Chauhan's repeated mercy was exploited
He says karuna can only be in the heart of Sanatanis, and that these people take advantage of exactly that karuna. He cites the account of Prithviraj Chauhan, who released his enemy again and again — eighteen or nineteen times, he says — and says such catastrophes happen precisely in the pursuit of karuna and daya.
The pity is not for the self-declared mahaguru but for the discrimination of those who follow him
He says he does not laugh at those who, calling themselves self-perfected mahagurus on YouTube and Facebook, propagate Islamic mantras while being Hindu — that one is doing his proper work. It is at the vivek of the people commenting "guruji, guruji" and offering pranam that he feels pity, saying their minds are not working and they cannot see the size of the game being played with them.
Nobody leaves because it is pleasant at the beginning, and nobody reports his own case
Because in the beginning, when things start working, great pleasure comes, he says — and for that reason people never want to get out. Nobody will report anything negative about their own case; they will only say baba is such, baba is so, taking pleasure in saying my baba, my baba.
Bhagavan Datta struck the nagara at the ganika Pingala's house
He relates a story he says came in a good video by some gentleman about Pingala, whom Bhagavan Datta held as a guru: she was a ganika, a nagarvadhu, at whose house people stood in line, and a nagara was kept there which had to be struck at the cost of so many gold coins for her to come out and be seen once. Bhagavan Datta went there in the state of an avadhut and began striking the nagara again and again.
A rain of gold followed, and Pingala became his disciple
She came out flustered, wondering which rich man or chakravarti had come to strike the nagara so many times, and saw a faqir; laughing, she said, where will you give so much from — but tell me what I should do for you. He rained gold: God is God, he says, siddhis are in his every pore, and it is Bhagavan Datta who is directly the lord of all the siddhis. When the rain of gold occurred she became his disciple, and he took what he learned from her and held her as a guru.
When should nyasa be learned?
When you have done five or ten thousand, also learn to do the Nyasa of it, he says. And do not get stuck on the view that we have only to do two or three thousand japa, only four or five thousand, that we do not have to do more japa, that our work is done with this much — it is by saying exactly this, he says, that people are cheated and drawn to someone: do not labour.
Where does the practice usually go wrong?
The trouble comes, he says, when you are already sunk in the pit and at that time you want the work to be done in four days or forty days — then you are stuck, and it does not happen. It will happen, but it will take six or seven months, and you have no patience within you. So you keep changing deity, keep changing baba, keep changing dham; nothing happens, and after two years you are standing in the same place and sunk deeper.
What is the best approach when one is already in difficulty?
The best thing when you are in difficulty, he says, is to take help — but from one person. Let the help be only this much, that we remain safe. After that, at the point where you become a little safe and get a little stability, increase your own samarthya.
What daily schedule of japa should a householder keep, and in what order?
Take out time, he says, and make a schedule even of half an hour of japa. If your time is not fixed, then whenever you get time in the twenty-four hours: if you have eaten, bathe, change your clothes, sit on the asana, light dhoop and deep, do the five minutes of initial smaran of Guru and Ganapati, and then come on to the main purashcharana you have to do.
An advertised course sells the siddhi of all ten Mahavidyas over Zoom
He describes an advertisement that keeps appearing on Facebook in which a man speaks about the ten Mahavidyass, claiming to have transformed the life of several thousand — five thousand — people, though from no angle does he look fit to transform even his own life. He says the man announces classes on Zoom for the siddhi of the ten Mahavidyas, that he appears to be barely twenty-two or twenty-three years old, and asks the listener to consider what he is going to do.
Repetition makes a falsehood feel true, which is why reference must be taken from the shastras
Because, he says, when you see a negative thing again and again, however much a lie the man is telling, on hearing it again and again it begins to feel true to you. That is why one says: take reference of the shastras. Who knows, he says, perhaps we too are sitting and telling lies — so read the shastras, read the Puranas; do svadhyaya. Do not accept me, but listen to what I say and accept that.
Can one do purashcharana while living without discipline?
Live with rule and discipline, he says. If you very much wish to live undisciplined and unrestrained, with every kind of licence, and to do mantra purashcharana while living just anyhow, then that much samarthya must come within you first — only then will you become like that. The beginning will always be from discipline alone, and always in conformity with the maryada of whatever grihastha dharma you are in.
Upadesh of that grade belongs only before worthy persons, or the root tattva is missed
Upadesh even of this level, he says, should for this very reason be given before worthy persons. Giving pure-grade upadesh before the unworthy, if such a notion arises in their mind, means they will not understand the root tattva — from what level the speaker has spoken, what you have to do first and what afterwards. They will simply say yes, discipline, in the way certain sants pronounce on the whole subject.
How should upadesh about matters like purity and impurity be given, and to whom?
He says he has spoken this after much consideration and that it is not a matter of abuse: if such upadesh is to be given at all, and if the person before you is worthy, then it should be an ekantik upadesh — meant for him alone. It is not for the general class at all.
Telang Swami had the samarthya for such speech — Ramakrishna Paramhansa went to him for diksha
Telang Swami was possessed of samarthya, he says: Ramakrishna Paramhansa too had gone to him to take diksha; he had samarthya. Saying it will feel bad, he adds — in what worth of crores of vehicles do these people travel, what chariot, what retinue do they keep before and behind. He says he speaks from YouTube and Facebook because he is a timid person and lacks the samarthya to come and say it before them; if you have samarthya of that level, come and say things at that level.
Forcing the vision of God into everything licenses whatever one does
But this forced showing — that God is in this, God is in that, therefore whatever we do — he asks the listener to consider what grade of ruin they are bringing on themselves. He says one reads at intervals in the newspaper of a person who went to a place and had his kidney cut out and removed, something of his gone missing; how does it happen? By exactly these things, he says, and you do not understand.
Naam japa bears fruit for the genuinely unlettered man who has no vidhi vidhan and no proper guru, not for the deliberately foolish
The speaker distinguishes the deliberately foolish from the genuinely unlettered. A person of the fourth varna, a foolish person, a vajra — one to whom the vidhi vidhan is not known, who has not obtained a proper guru and who is not learned, not literate, illiterate, rustic: if he cannot do sandhya for some reason and manages the guru's naam japa, he will certainly get the fruit. He refuses to call such a person jaahil. Jaahil, he says, are those who know everything and do not want to do it, who insist that they will not, that bare naam japa will carry them across. But educated specimens who, only by hearing and watching others, will not give ten or fifteen minutes to sandhya in order to escape bodily effort — let them not remain in the delusion that naam japa completes the matter. It does not.
Warning others is good work, but making eight of ten subjects the woman's bodily form destroys the weight of that work
The speaker says there is a very learned person who has no guru, of whom he will not say much and nothing negative. But he observes that this person passes remarks about a woman's bodily form to an extreme degree — if ten subjects of his are written, eight of them are this, addressed especially to men: be alert, do this, do that, if you enjoy a woman's body then this will happen. His view is that if a person is a brahmachari, that is the very chintan that should not be there. Warning others is very good work; but if you are writing a thousand posts a day and 999 of them stay on this one subject, then it seems to him that you yourself are doing the most chintan of it, and forcing others into chintan too. He grants that the man does not write untruth — he writes the truth, but it becomes excess; and writing a thing over and over makes people give it no importance and ignore it. He himself also tells people not to do wrong, but says a precise strike should be made at the precise time with an example, so that our Sanatani sadhaks become strong — mentally, bodily, and by the langot too, they should have excellence and strength in every way.
The fear about a teacher doing very good work is that if something negative emerges, many hearts and minds will break
Speaking of what is in his heart, the speaker says he is a human being and it feels very good to see someone doing very good work — but the fear in his mind is that the person may do something wrong somewhere, or some negative matter may come out, and then people will fall upon him too, many minds will break, minds will be spoilt. He keeps a hope from such people who are doing and writing very well; and then some such thing comes to be known about them, people put up such proof. Then it feels that this person did so much labour and would have had so many followers — and now his followers, even knowing the truth, will not trust him. Some will follow him like blind devotion, some will oppose, and some who until now were walking by the niyam he set will abandon it.
What is the daily niyam for the Datta paduka?
The Datta paduka will always stay at the guru sthan, the speaker says — that is, at the pujan place, where you make a good arrangement, spread a yellow cloth and give the guru paduka, the Datta paduka, a place upon it. You may do their abhishek daily; after the abhishek, decorate them with fragrant chandan, kumkum and the like, making a swastik and so on upon them, offer flowers, and show dhoop. In paduka pujan you may generally apply itr as well. In this manner the paduka pujan will be done.
Where should the Bhairavi Kavach be fixed, and which shloka recited for the paduka?
You can fix the Bhairavi Kavach on the main door, on the upper side — in a flat or in a house, fix it above the door. And for reciting a shloka, for the puja of Bhagavan Datt and for the paduka pujan, the stuti that is Guru Brahma Guru Vishnu and so forth is the most excellent.
How many layers are in the trinetra, and does a devi's shakti arrive when it awakens?
Asked how many layers there are in the trinetra, what happens after the awakening of the trinetra, whether a devi's shakti arrives, and whether some dut has then to be made pratyaksha separately, the speaker calls these very good questions asked in a very good way — and says: know and do this vidhan under the guidance of some proper divine guru. In his view this is not a subject for YouTube. He will discuss Sankat Nashan at length in the future, how and what happens; but information is one subject and practically this subject is separate, and it varies person to person. He has said this many times and does not even feel like speaking it fully, because people have crammed their expertise onto these subjects so much on Facebook and YouTube that even in speaking he feels their followers will take offence.
Who has the adhikar to worship a Sri Yantra?
The first subject is this, the speaker says: the adhikar of the pujan of the Sri Yantra belongs to sadhaks and sadhikas initiated in Shri Vidya. The pujan of the Sri Yantra will be done according to the vidhi that is told by guru adesh. Mantra-less pujan of the Sri Yantra does not generally happen. At the least it is done by the Guru Paduka mantra, and by the mantra of whoever it is in Shri Vidya that you have received diksha of. That is the view, that is the subject, he says; for the rest, whether you accept this subject or not is your wish.
Can a red roli tilak be applied to Guru Dattatreya?
Absolutely you can apply it, the speaker says; and if somewhere it has been said that you cannot, then that subject is at least not valid for Bhagavan Datt. Bhagavan Datt is the one such devata whose seva and puja both a householder and a supremely detached one may do, one who is supremely attached, the most defiled of defiled sadhaks and the cleanest of clean persons — both can do it.
Why must the wandering come to an end?
Until the grace of that supreme power comes upon you, the speaker says, you will already have wandered so much — and that wandering will not end. It is very necessary for the wandering to end, which a tantra-afflicted person is not quickly able to do. Such a person cannot even be made to understand; however great a siddha stands before him, whether he speaks with love or with abuse, the effect will remove you from there — and if you do not move, you will be removed through your own family.
Why do tantra-afflicted people end up quarrelling with sadhaks and gurus?
By the time you understand it, the speaker says, you will already have picked quarrels with two or four tantriks, with gurus, with someone; you will have quarrelled with some bhagatvaal sadhak who wished you well; you will have called someone a fraud, a cheat, anything at all. The reality is that you did not even want to do it — but the enemy side, he repeats, the one who gives pain to others through kshudra vidyas, knows how to play with the mind, and plays with you psychologically, very correctly.
Mistake: a Brahmin who gave up the yagyopavit and wore it only for the paths
The speaker says his first surprise was that the man, though a Brahmin, had given up his yagyopavit and did not wear it as a daily rule; he wore it only until the 100–108 paths were done, and havan-based vidhan he set aside entirely. He was told that a guru had permitted this — "if you cannot keep the rules, give it up by this vidhan and put it on at puja time" — and the speaker counts this, in his view, as the first mistake: the whole thing goes wrong right there.
Hanuman Badvanal can be done without a guru if it was prescribed to you
To a listener who has been told to do Hanuman Badvanal but has no guru, the speaker says he can do it — there is no problem.
Why does one disciple get siddhi faster than another with the same mantra from the same guru?
The speaker says it happens all the time: two disciples receive the same mantra from the same guru, one gets siddhi quickly and the other does not. It in no way means the second worked less or will not get siddhi. The one whose punya was greater, whose prarabdha had already been cut, who had done the work before, gets the effect quickly; another gets it late. Every mantra gives a different kind of effect for each person, so one should not worry so much.
Can Panchakshari be done without a guru?
Absolutely, the speaker says — it is written that Panchakshari japa can be done without a guru. The channel has a detailed video on how each of the four varnas does it, how those without the yajnopavit do it, how mothers and sisters do it, complete with viniyoga and nyasa; watch it well, then do it. Panchakshari is for everyone. Gayatri is for those who wear the yajnopavit; for those who do not, the laghu Gayatri is Panchakshari itself. So do either 10 malas of Gayatri, or 10 malas of Panchakshari, or 10 malas of whatever you received diksha in within your sampradaya, panth or family.
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.
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.
What does maya do after a large japa count is completed?
He says that wherever you have done a sava lakh japa of any mantra, or five lakh, or ten lakh, maya will become active. She will fill ahamkara within you, within us, within sadhaks — and there comes the pretence of becoming a guru, the haste to become a guru, the haste to become a scholar, the feeling that I am a very great scholar and there is nobody greater than me. This maya, he says, is rendering sadhaks futile in every way in the present time.
Are the mantras of Bhagavan Dakshinamurti keelit?
Asked whether Dakshinamurti's mantras are keelit, and whether the Mahakal jyotirlinga is called Dakshinamurti because the jyotirlinga is south-facing, he answers that in the field of tantra the subject connected with Bhagavan Dakshinamurti cannot be fully accomplished without a guru. Many mantras connected with him are being circulated today as things one can do — but he is the Mahabhairav of Bhagavati Tripur Bhairavi, who is the fifth vidya among the ten Mahavidyas, and he is her Bhairav. Leave aside the question of keelit or akeelit.
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.
The more the involvement with society, the more the tapobal drains away
But the more involvement you have in these things, he says, the more your tapobal will go — whether you are a traditional sadhak or an ordinary sadhak. And when your involvement with society begins to grow and tapobal begins to decay, it will not be understood at present, but in the long term you will have difficulties. When five years, ten years, fifteen years have passed, the time in which you were to flourish and bear fruit will instead begin to run backwards, in the reverse order.
Confidence gained in a few years, applied to society, becomes interference in another's prarabdha
But the confidence he gained in those three or four years he now began to apply in society, he says. When it is given into society, how much is given, from what level it is given — one should give it after much thought and consideration. And when a man goes into this field, a great many ironies arise. Interfering in someone's prarabdha, he says: always keep it in remembrance — interfering in someone's prarabdha.
The other brings publicity and crowds, leaving no time for japa, anushthan or prayashchitta
But secondly, he says, when he performs procedures of this kind and there is publicity of them, then the crowd around him will increase. When the crowd increases he will be short of time. He will not be able to go much into his own special japa and tapa, nor will he be able to do any new anushthan, nor any special karma of prayashchitta. Even after doing it for a time — possibly he may do it for some time at the start, but later he will not be able to. Complexities will increase.
What about the argument that a devi's bhakta is protected?
If we say that no, a bhakta of the Devi is like this, or such and such, then that is being said in bhav-pradhanta, he says. She did not tell you to achieve. This subject was to be kept limited to oneself; and for it the guru should give you guidance at the very outset, according to whichever parampara it is: that you are to do such and such on such and such a day.
Shodhan is now waved away for the sake of growth — stay limited to your own family
But where one is not authorised, he says, your present gurus will say, oh, no problem, do it, do it. There is a problem. Those who were the original ones never said so; the original ones came walking entirely by rule. Now, because growth is to be made and these things are to be increased, people ignore all of it completely. The process of shodhan is happening nowhere. It may be happening, he allows, but from the state of things it seems they will not even have heard of it, let alone do it. And this, he says, is why he always says: do what you are doing, stay limited to your own family — but if you try to make a commotion outside the family, then the commotion will later be made with you as well, whichever field you may be in.
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.
The last shlokas of the third adhyaya of the Parvati Gita set this out
If you are a devi bhakta, he says, then read it in the Parvati Gita. Of the five adhyayas in the Parvati Gita, read the last four or five shlokas of the third adhyaya. What is the subject written in it? You will understand where the difficulty lies.
Speaking with even five people a day incurs interference, so the prayashchitta karma is done daily
What do you suppose, he asks — that with so many people whom he converses with here, or on Telegram, or on call, it is not so? If he has spoken with even five people, then for the sake of that the whole process will then be performed. Just as they discussed today, that when a sadhak interferes in prarabdha then the prayashchitta karma and all the vidhi vidhan should be done and completed intensively — so brother, all these things come into that. So absolutely do it daily.
How much time do three sandhyas take?
He adds one more thing to observe. He says he is telling this according to himself — that if it is to be done in the morning, at noon and in the evening — and that he will not say you should do likewise, but even so consult a learned person once, ask your own acharya ji, who is also walking on the path. If all three sandhyas are to be done, then it takes time: at the least two and a half to three hours will certainly be taken, even after practice has come, if it is done with a little regularity.
The satvik khappar vidhi of Baglamukhi is not given on the channel; it must be asked of one's own guru.
Asked what the satvik khappar of Baglamukhi is like, he says that he cannot tell every single thing. Those things which can be told in the manner they can be told have certainly been given on the channel. But the vidhi of filling a khappar, and that of Bhagavati Bagla at that, he cannot give. For this you should ask your own guru.
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.
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.
What does he say about a guru prescribing havan with fish and liquor at home?
A questioner writes that her guru ji tells her to do havan and offer bhog with fish and liquor in the house, while she has no special knowledge on the subject of vamachara. As far as it seems to him, he says, from this thing she is saying — the method of doing havan with fish and liquor — he is probably already knowing who that guru ji is; he will probably be the one from Lucknow. Then he stops: leave it now, what is the use of censuring anyone.
What is the harm of doing Kamakhya sadhana without a guru?
The greatest harm, brother, he says, is that if you are doing sadhana even of the beej mantra of Kamakhya, or of the sabar of Kamakhya, of whichever you are doing — her yoginis will suck the blood of your body, brother. The condition will become such that you will not be able to stand before any woman. The reason behind it is that you will not know the full method — how the rodhan is to be done, what is to be done — and so difficulty will arise. Kamakhya sadhana without a guru is never to be done; Bhagavati Kamakhya is complete tantra. Her kavach paath and so on you can do, and you can sing her stuti, and by that alone her grace will be obtained — but if you go into sadhana, then it is a matter of difficulty.
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.
Do you need a separate guru for tantra, puja, Gayatri and Vedanta?
The speaker lists the second question that comes: we are in the tantra marg, in the adhyatma marg, and in ordinary pujan-path as well — so is a separate guru needed for the tantra marg, another for puja-path, another for Gayatri, another for adhyatma, another for Ved-Vedant, or is one guru enough? Many such questions arrive, he says.
People today are either over-motivated or under-motivated, with a confused middle between
Two things are clear in the present time, the speaker says. Either people become over-motivated, so much so that they will do anything, or the motivation is so low that they are afraid even to light a lamp. The middle state is a confusing one — decent people simply stay confused about whether to do it or not, and years pass; four Navratris have gone by, such good times have gone by, and they still have not been able to take a decision.
What is the first question to ask before looking for a guru?
The very first question, the speaker says, is why you are searching for a guru at all. Find out the why. Until your why is clear nothing will be clear. He points to the why-why analysis used in industry: in an audit, when something has gone wrong, a system called why-why analysis is applied, and each matter is looked at again and again — why did this happen, what was its cause, what was the cause of that — to reach the root cause. Apply that same thing here.
What do the youngest seekers actually want a guru for?
The first answer, the speaker says, from lads of seventeen or eighteen up to twenty-five, will be: for vashikaran. The girlfriend has settled somewhere else. He says that if he opens Instagram and there are twenty-five messages, at least fifteen of them will be from girls, all troubled that such-and-such a story has happened. There was a time when boys did this; nowadays it is happening with girls as well.
Very few ask for a sadhana that would settle the mind on study or show them their life's purpose
Very few people, the speaker says, ask for a sadhana that would let the mind settle on study, or that would bring success in life. Very few say that they are badly lost and do not understand what to do with their life, and ask for a sadhana by which the purpose itself would be attained — why do sadhana at all, why are we alive.
What scattered problems do people bring to a guru?
The questions come scattered, the speaker says: if there is a tantra prayoga on us, tell us for that; the trade has been ruined, tell us for that; our son or daughter is not listening, tell us something separate for that. Nobody's purpose stays clear about why a guru is wanted at all.
The honest answer is that a guru is wanted because of money, enemies and debt
The answer that comes out, he says, is that we need a guru because there is a problem in our life. That is all. And the problems concern money, enemies and debt. That is why you are searching for a guru; that is what your why-why analysis will produce. There is trouble, so a guru is being searched for; if there were no trouble, no guru would be searched for.
Some have no problem at all, but want a guide to the purpose of life
The second kind, the speaker says, has no problem at all, but wants to attain the purpose of life — and for that wants a good guru, a true guru, a good guide who will take him by the hand towards the purpose of life.
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.
Others want to walk the adhyatma and tantra path alongside ordinary life — find your own fit
The last kind, he says, understand that problems exist because human life exists, but alongside that they wish to become spiritual, to walk the adhyatma path and to learn something connected with tantra, and for that want a capable guru who can teach them. Overall, he says, so many whys will come out; see which category you fit into and search for a guru accordingly. If you want a chudail-transfer guru, find one; if you want masan and kachche kalve, find that too.
On the largest channels no negative comment survives, and nobody is asked to do any work
There are very big gurus, he says, whose channels he watches; their videos have gone viral and grown very large, they come up in suggestions, and among their followers not a single negative comment appears — so firmly held are they. The reason, he says, is that people do not want to make effort. He writes it down and gives it: if their words are followed, the person who follows such people while telling himself that he is a Vedanta-margi, going into the Upanishads, going towards the Vedas and accepting the Vedas, is not accepting the Vedas at all — he is leaving the Vedas and doing such damage that even what would have come to him will not now come.
Where your motivation clicks decides which path you walk
Where your motivation clicks is what decides your life, the speaker says — remember it. If you are motivated by his words, if something he says strikes you, you will go on the path he is showing you. If you listen to somebody else and his words please you and you are motivated by them, you will go on his path, without thinking whether he is right or wrong.
Should you follow anyone with eyes closed?
You have some buddhi within you, he says. God has given that small amount of intelligence, and the whole compilation of the life you have lived is there, so you will think about what is wrong and what is right, and take the decision by thinking — not with the eyes shut.
Once the why is clear, the question of who is actually fit to be made a guru remains
Coming to the root of the matter, he asks: once your why has become clear, will you then make anybody at all your guru? He points at himself — he is quite spiritual, and all of you regard him as a guru and call him guru, so should he become a guru? Even schoolmasters used to be called Guru ji once.
What are children taught about teachers today?
In today's time, he says, people are giving children this intelligence: that if the teacher does such a thing, you must reply in such a way. The ego gets hurt. A different method altogether is running. Those teachers too were gurus, he says; they too are regarded as gurus, we too used to call them Guru ji, and in the Saraswati Shishu Vidya Mandirs he believes Guru ji is said even today.
Are the Brahmins who come to do puja at home fit to be made gurus?
The speaker asks: the guru you want — is the person whose words motivated you and whose words you carry, the person who has you study, fit to become your guru spiritually? Among the Brahmins who come home to do ordinary pujan-path, several give very good motivation, explain each thing, and satisfy you; they perform katha and puja with the mind fully in it even though their own level is quite ordinary, and they are satisfied with whatever you give of your own wish. So are they fit to be made gurus? Will you make them your guru?
Why do people not make a simple person their guru?
Do you know why you do not make an ordinary, simple person your guru, he asks. Because in today's time we like only that which is beautiful to look at. If we are going into adhyatma and want a spiritual guru, we want people who will serve up, in the name of spirituality, things that carry our life along easily, with no rule and no control in it. In spirituality what we want is swachhandata — he says he is saying it plainly.
The strict teacher is never liked quickly, which is why the loose guru is preferred
The teacher who was strict in school and college was not liked quickly, he says. The children who studied liked him because they were sharp at studies; the shirkers used to abuse strict teachers even then. In the same way, in spirituality the people who will make you unbound, who will say what need is there to get up at four in the morning — if getting up at four made the intelligence great then a buffalo's calf gets up in the morning — such people will become your good spiritual gurus and you will like them. But if a spiritual person is plain and tells you correctly what spirituality is and how it is to be carried, you will not digest that.
Should you ever ask someone to become your guru?
Remember, he says, a guru is never searched for, and one must never go up to somebody face to face and say: become my guru. First bring that much worthiness within yourself. The gurus who will have been yours — you do not know whether this is your first birth, nor does anyone else know, but your gurus are knowing which birth it is. When you become completely surrendered for the guru, then the guru himself will attract you, and there will be no need to say all this or do all this; everything will happen of itself.
People go out with a lantern looking for a guru who will get a siddhi done for them
The topic he has kept today, he says, is that people search for a guru with a lantern — come friend, let us take a lantern and look for a guru who will get us a siddhi. He has kept the topic for exactly that reason: search for a guru in the way described, and search through that medium, so that you truly obtain a guru. Do not wander at all for it. Do not search for a guru, he says — the gurus will search for you; but in order to search for a guru, make these ones your guru.
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.
When will you actually need a guru?
Do you know when the need for a guru will fall on you, he asks. When you are going to do abhicharik things, some kriya connected with tantra, by yourself — there you need a guru. He gives the example: you are not doing the sadhana of the Mahashakti, you are not doing the puja of Bhairav ji as taught on the channel, where five or seven sadhanas with the Hriday Path and each thing have been explained. You want to do a tamasik sadhana of Bhairav ji, worshipping the eight veers of Bhairav ji — although, he notes, there are not eight veers but sixty-four.
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.
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 exactly is a guru needed for?
What is the need of a guru, he asks: that he should make the uccharan clear — if there is a beej in the uccharan, how the pronunciation goes in that beej. For that a guru is necessary. And if there is a doubt or a misgiving in your mind, for that a guru is necessary — as, for instance, the doubt people keep about whether to attach Om to the Navarna or not; there is a guru for that. The meaning of guru here becomes: one who removes your doubt and misgiving.
How does one become free of doubt?
So that you can do sadhana free of doubt, he says, a guru is necessary there. And how will you become free of doubt? By knowledge. Who will give the knowledge? Physical gurus made of the five elements are not the only ones who can give it. You have other fields available.
Can a guru hold you up when you fall very low?
To the comment about wanting guidance for living and a guru who will catch you if you ever fall very low, he says that when the grace of a guru — and in truth, he says, of the guru mandal — comes, then all these things become negligible. A spiritually powerful person never loses to any of these things. Whatever the circumstances, he will weep, he will certainly weep; but his weeping is seen by his gurus alone, and it is they who put the crossing in place.
How far can a physical guru actually help?
Physical gurus will never be able to help you to that level, he says — you will see. How much will they help you? You have trouble and you will tell them; what help will they give? They will do a puja-path for you, tell you something. At one point they will get fed up.
Can khechari vidya be taught by speaking?
Asked about khechari vidya, the speaker says that the kriyas of yoga cannot be told by speaking — keep that in mind. Whether khechari vidya or another vidya, khechari is not made siddha as a vidya alone without mudra. And to do all these things you will have to go to a Sanatani guru who is accomplished in yoga; with a Western guru none of this will be found.
Support may strengthen your anushthans and punya, but you must then stand up with your own strength
Yes, the speaker says, someone strengthened your anushthans and your punya and stood you up from behind — but after that you too have to stand up with strength. If you want to become strong for life, take support and become capable yourself, and give complete trust to the one you trust. Nothing ever happens in a single attempt.
How should one begin in yoga vidya?
Asked what to do to enter yoga vidya and how to start it, the speaker says yoga vidya should never be learnt by you on YouTube. It should be learnt beside a proper knower, staying in his sannidhya.
If one has a siddhi, how is work taken from it?
If there is a siddhi, the speaker answers, then work has to be taken from it too — and the siddhi must have been told to you, for how else would a siddhi simply happen. If you do not know the way of taking work from it, then first find out from the guru through whose medium the siddhi was obtained, in what manner it is done.
Where will one find a guru who has no craving for money?
For this, the speaker says, pray again and again to your aradhya, to your ishta, and do sadhana, that such a worthy guru be obtained by you. You will certainly find one.
If Datta is taken as guru, will the guru lead one to the avadhoot state?
If you have taken him in the form of guru — then what is a guru? The guru is not taking you into the avadhoot state, the speaker says. The guru will bring about whatever events have to be absorbed into your life, whatever has to be made to happen. So do Bhagavan Datta's ekakshari sadhana free of anxiety, he says, if you have no guru.
What happens after about a month of Datta sadhana?
By the time a month has passed, the speaker says, the path will begin to open for you as to how to go forward in the sadhana — you will come to know of yourself that such a thing should be done. He cites sadhaks on the channel, naming Meghnath ji and Andhakasura as among those whose experience this was: doing Bhagavan Datta's sadhana, Datta appeared to them directly in dreams and gave guidance that this sadhana of yours is complete, now do your further work in such a manner.
What did one saint's guru identify as the cause of his broken sadhana?
Reading the account of a saint with whom this state kept recurring, the speaker relates that the saint asked his guru: I never do any lustful contemplation, nor read wrong literature, nor watch such moving pictures, I have left everything and no such feeling comes into my mind, yet my sadhana keeps being broken again and again — how is this happening and what is the cause behind it? The guru asked him how and from where he eats his food. He said a certain person cooks it and he eats from that person's hands. The guru said: just change that, do not eat food from his hands.
Can Guru Datta be held as param guru alongside Sadashiva as parameshthi guru?
Avadhesh ji asks whether, having held Bhagavan Sadashiva as parameshthi guru, he may hold Guru Datta in the form of param guru, or prapta-par guru. There is no such necessity, the speaker answers, but even so you may do it.
Under what circumstances are such herbs administered at all?
One who can do it without any intoxicant is a separate subject, the speaker says; but in hatha yoga, and for attaining certain particular states which are not coming about by ordinary practice, it is then that consumption of it is administered there by the guru. Now in the Kaul parampara and in all these, he adds, this whole subject becomes somewhat apart — and since mothers and sisters are listening too, he avoids these subjects a little, and will tell them some other time.
What should be done if bodily trouble arises each time an anushthan is performed?
A listener says that when he performs the initiated Navarna anushthan, some bodily trouble or other arises, and asks the remedy. See, the speaker says, if trouble is increasing very much from performing the anushthan, then first of all you should, through the sadhaks, tell your guru ji and have the anushthan performed through him first. After that, do it yourself.
His gurus already exist, and it would be the very sadhana being told here.
Asked which sadhana he would do if he had to do his first sadhana of Shri Dattatreya ji, the speaker says his gurus already exist, and that it would be the very one he is telling all of you.
The daily havan of the kul prayog: the rot, the thirty ahutis and their order, and the ash
The speaker says fire is kindled in the earthen pot or kund with cow-dung upale or mango wood. Beforehand, after bathing, a Rot is made from wheat flour, Gud and ghee with a little black Til, cooked in ghee, then crumbled and divided into thirty pieces: twenty-seven for the Kuldevi and three more. Facing out of the house and working quickly, with the mantras said in the mind, the first three Ahuti go to Ganesha, the kul guru and Hanuman; if the Kulguru is known he comes first and Ganpati second, otherwise Ganpati first. The remaining twenty-seven are offered in the kuldevi's name with namah added and no Om, for example Durgaya namah, swaha being optional; if her name is unknown one says kuldibbe namah swaha. He says namah is compulsory here and the usual havan rule of swaha without namah does not apply. Afterwards water is taken in the hand, circled three times round the kund and poured there, the fire is left to burn out, and the ash is removed and collected in one place.
What follows after a person obtains pratyaksha siddhi?
If you take pratyaksha siddhi, he says, you will be bound into niyam. And pratyaksha siddhi is not attained so easily either; for it a fit guide and guru is needed. You will be bound into niyam after taking pratyaksha siddhi because you will think that having made something siddh we will run it according to ourselves — but the reality is that those whom you make siddh perform the work of keeping you in discipline.
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.
Read the puranas of your own aradhya, and ask rather than dismiss what you find there
It is for this that he says again and again: recite the puranas related to your aradhya and ishta. Leave the negative things — that in the bhasha tika such a thing was said, and it seems to you that yes, why is a thing of this kind there. If you feel that you can get it resolved, ask him once and he will tell; if he does not know, he says, there are many people greater than himself who are renowned scholars, and he will ask them and tell it from there. But do it, he says.
Caution: never do a raksha prayog with hatred for its target; retake the vidhi from your guru
The speaker says that if one is using any vidhi of this kind and has intense dvesh in the heart for the person it concerns, keeps taunting him, and has no guru-like respect in the mind, then one should not do the prayog at all. If dvesh has already entered the mind, he says plainly, take that vidhi again from one's own Guru, so that no harm comes to oneself. One may wish him well or sit and abuse him, that is one's own affair, but one should not become apatra or kupatra: doing the rite with dvesh brings harm to oneself, and he never wants anyone to be harmed through mantra and devata. Taking the updesh from one's guru, he says, the guru will understand what level the matter is at and will ask; and whatever Dosha attaches from bearing dvesh towards such a person is then for that guru and one's ishta to consider, not for the speaker.
What should someone uninitiated, or initiated in another kula, do before using a samput?
Those not initiated in any manner, or initiated in another kula, should at the very least take the adesh of their own guru. He says so in the video itself. Those who cannot do even that should use the saumya shaktis — for a Narayana line, the beej of Bhagavan Narasimha will also serve as samput.
What do new sadhaks need in order to take up the Atharvashirsha?
If new sadhaks are wearing the yajnopavita for the sake of the Atharvashirsham, then they should practise it, the speaker says — taking upadesh from some guru. Only the upadesh has to be taken; no separate special diksha is required in it.
What is needed to take up the Navarna mantra?
Take diksha from some guru, and then do it, the speaker says.
How many purashcharan should be completed for the twelve-syllable mantra?
If the mantra was taken from someone, then complete its purashcharan in the proper manner under their guidance, the speaker says. Having done the twelve-syllable one, you should complete at the least four purashcharan of it. And if the mantra is not giving its effect, if it is not becoming siddh even after doing the siddhi, then both the cause and the remedy are known to the guru who has accomplished it — so speak once to the competent sadhak from whom you took it.
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.
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.
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 as the guru-swarup accepted across all paths
For one who wants to go further still, the speaker says what he would recommend as best is the sadhana of Bhagwan Dattatreya, because he is the samyak swarup of Brahma, Vishnu and Mahesh; the sadhaks of every path, Shakta, Kaula Sampradaya, Shaiv or Vaishnav, accept him, and he has full importance in every panth and sampradaya. Whatever swarup one follows, Dattatreya integrates into it, and if his kripa is obtained one gets a Guru in physical form too, advances on the spiritual path, and receives the kripa of the Guru Mandala. One may take refuge in his swarup, or, if not that, take one of the Navnath.
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.
Only the family's own kula shakti can control a sthan shakti without dosha
The speaker says that with both routes closed, the guru asked the afflicted family whom they worship and who their kuldevi or kuldevta is; they said they did nothing special, so he pressed until the father named Thawe Dham near Saran, Bihar. When they said she was worshipped as their kuldevi in the village but they had done nothing here, the guru ruled: only she, the kula shakti, can control this shakti. If we others attempt some prayog, he said, some dosha will attach; the thing could be done, but the slightest slip and anything could go wrong. The speaker adds that in tantra nothing is impossible — Bhagavati is such that anyone can be bound — but even so.
Does japa in Ganga need a tithi or nakshatra to be seen?
The speaker says that even if you do it for one day you will certainly have the experience of it; for japa done in Ganga ji there is no need even to see the tithi and nakshatra. If it is done after seeing tithi and nakshatra it is most excellent, but in the month of Kartik go at any time and do the japa — and if you do it at the time of sunrise the effect of the mantra will begin to be fully obtained by you.
Why does a guru forbid the use of certain mantras at certain times?
The speaker says this is why, when a guru gives upadesh, he tells the disciple that this mantra cannot always be used. For the straightforward mantras used in a task, which run in katan vidya and the like, there is no question at all; but there are many siddha mantras about which the guru simply says it should not be done. Especially with pushtikarak mantras, in which there is also the matter of obtaining punya, the sadhak class keeps very strict rules — not in this month, not on this tithi, not on this day.
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.
Which mantra is most abused today?
He says that of the mantras most ill-used today the Navarna mantra is the foremost. Some channels are based on that mantra alone, with one in every two videos on it. The reference of Gita Press Gorakhpur is being given nowadays, that it is written there to do the japa without the pranava — but, he asks, where is it written there that without a guru's upadesh you may perfect the mantra, do its japa, and obtain the adhikara for the mantra?
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.
How can one make amends to a guru who has left the body?
Asked how to worship for the sake of release, where the questioner's guru ji has become brahmalin and an offence occurred against him, the speaker says: do the maximum japa of the mantra given by the guru and offer it for his sake.
Can a bhagat who sits on a gaddi be taken as one's guru?
Asked by Ranjeet Kevat ji whether it is proper to take the ishta mantra or guru mantra from a bhagat who holds a baithak or gaddi, the speaker says you may take it — in a satvik way, in a grihastha way. If they are sadhaks of a tamasik bent, or perform tamasik sadhana, then he would forbid it.
What if a guru is always after money?
Asked by A K Patro ji what to do when the guru is always after money and one cannot even go near him, the speaker says that if your guru ji does everything with reference to money alone, then brother, it is a very great and difficult situation. In his opinion, what should happen is that if the person in front is capable of doing something, then have it done by them; and if they are not capable, then vidhans of that kind should be given to them. The difficulty that arises here is this: what is your own satisfaction — are you satisfied by spending money, or will you be satisfied like this? That, he says, is the most important matter.
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.
Can bandhan, protective circles and satkarma be done from mantra siddhi, and shaktipat from the guru mantra?
He tells the questioner he seems entirely new to this field. First learn things, increase your tapobal, obtain the kripa of some deva, increase your punya, and then step down into this field. You can certainly do this work — but do it with the guru's agya. As for shaktipat: you must yourself have become siddha and have the samarthya to do it. Only if you have ten lakh rupees can you give fifty thousand to someone. It also depends on how much samarthya is within your guru.
What is a Bhujang stotra, and when is it done?
Every deity has a Bhujang stotra of their own. Stotra means that the stuti which has been made has a lay, a manner; and when we do the stuti in that manner — when its path is done — it is in the kind of chhanda in which it has been said to be sung, the chhanda being named in the viniyoga, as one says the Anushtup chhanda, the Gayatri chhanda. Every chhanda has its own way of being sung and spoken. It is precisely here, he says, that a guru is needed.
How necessary is the sequential purashcharan of the fifth anga?
It is necessary, he says, but if you go to do a purashcharan know that the thing becomes possible only by guru kripa. You may manage the kavach, but in doing the purashcharan of the hriday the possibility arises even of a heart attack. This is no exaggeration: the energy becomes very great. Without guru kripa and right guidance the energy will rise so much that you will not understand from where your heart is beating — a beating will set up in the heart twenty-four hours a day.
What must the guru supply for a purashcharan to be done rightly?
It is exactly there that the guru is needed to guide you in that manner — to teach arpan, tarpan, mandala and the yantra, to give methodical knowledge of all these things, and to say in which mudra the japa of the hriday is to be done. Only then will the thing be done rightly. If you do japa without the mudra, the energy will build so much that where the purashcharan calls for, say, 11,000 japa, your condition will be ruined in eleven japa. And the satakshari mala and the sahasrakshari mala are a separate matter altogether — leave those; many hridays already contain the satakshari, so the energy rises further still.
Whose disciple was Sai Baba, and does that make him worshipful?
The name the questioner is trying to recall is Swami Samarth, he says; it is said that Sai was a disciple of Swami Samarth. Very well, let us accept it. Maha Swami Samarth is in himself the Maha Swami of Akkalkot, a mahashakti — so he is held. But in later time people have made everything wrong. Read the Sai Satcharita and see what he did: on the day of Ekadashi he stuffed cow flesh into a Brahmin's mouth, and you say he should be accepted. He, for his part, is not going to accept him.
Does the greatness of a guru make the disciple worshipful?
To those who stop people from Shiva's puja he says: however great a sant's disciple you may be, a sant is a sant and a guru is a guru; whoever the guru may be, you have become a disciple, and you are making a mistake here — how will you be accepted? Take Ravan: Ravan is a disciple of Bhagwan Mahadev. Bhagwan Parshuram too is a disciple, of Shiva ji himself. Which of them do you worship at home? You will be worshipping Bhagwan Parshuram; you surely do not worship Ravan. The disciple is not worshipped on account of the guru — worship the guru.
Before a Sai temple he remembers Swami Samarth and asks good sense for the crowd
He tells his own practice: if before a Sai temple, on seeing the crowd of people, some such feeling wells up, he remembers Swami Samarth. He takes the name of Swami Samarth there, right in front of that temple. And he takes it so that these people may be given good sense — for he has not the capacity to stand there and give anyone good sense, to tell them they are doing wrong. They are all Hindus, after all.
How many paths of the Kaal Sankarshan tantrokta stotra should be done?
For the Kaal Sankarshan tantrokta he cannot say anything, he answers, because the same matter will arise again: there is a beej mantra in it too, the mool beej given within it. And attend to this — on separating them out, there are not 108 names, only 105. If you get the mool stotra you will find 108 in it: the Kaal Sankarshan tantrokta Batuk Bhairav stotra. Read it once and see; it will be only 105. If you have the mool book, the mool grantha, you will find 108 in it. Otherwise it is called ashtottara, but three names are found short there. And since the mool mantra and all the rest is given in it, guru kripa becomes necessary there.
His own story is not worth hearing — let Bhagavati's story be heard instead
Asked how he came into this line, and told that his story would be a motivation for many, he says: what will be got from my story? Let Bhagavati's story be heard — something will be obtained from that.
The foundation before Pitambara sadhana: Guru, Ganpati and Ma Sharada
What Bhagavati or any devi-devta says comes first, the speaker says, is Guru, Ganesha and Ma Sharada; at least this much sadhana should be behind you. Was a guru mantra taken, and how much Japa of it was done, even as Ajapa Jap: by rule at least sava lakh. Leaving Haridra Ganpati aside, was even the ordinary Ganpati svarup served, his Kavach recited, his dwadash naam japa done, at least a ten-day anushthan, Modak offered? If you do not do the sadhana of the Vighnaharta, he says, he is the first to become the Vighnakarta, so how can you expect success and no trouble. The proportion of trouble differs from person to person, one succeeds after three days of Ganpati and another suffers even after ten, but the order must stay the same; go straight to the sadhana and there will be trouble.
Tarpan of Bhagavati Pitambara to make an ugra shakti saumya
If everything preparatory was done and trouble still grows while the sadhana is repeated, the speaker says the first thing is the sahasrarchan of Bhagavati Pitambara and her Tarpana, and the tarpan of her Yantra: when a shakti begins to turn Ugra, she is made shant and saumya by tarpan. He gives only a small general outline and says one's guru will tell the rest: raw milk of a single-coloured cow if one can be found, with haridra and Kesar mixed in, done in one's own janma Nakshatra (any paksha, any time), before a picture of Bhagavati that will not spoil when wet; for a 108-name tarpan, 108 Bilva patra are dipped in the milk one by one, lifted with a little milk still on them, and offered with one name of Bhagavati and "tarpayami namah" each. By this her ugrata is quietened, the sadhak's Aura that could not receive her energy turns saumya, and whatever the underlying cause, mantra dosha, devi dosha, a Shraap, Pitru Dosha or other doshas, the japa one is doing becomes auspicious in its fruit.
Avaran pujan is taken up only once a daily niyam of archan is settled, learnt slowly over many sittings, and the beej mantras only after that
When it becomes memorised for you and a niyam is formed — that we are sitting for roughly half an hour or a sava hour and doing a good archan, doing the sahasra archan, doing the shat archan, it has come into our niyam, we are doing it for our own gods and goddesses — then you should sit and learn the avaran pujan. You will not learn it in one sitting; learn it in ten sittings, slowly and slowly.
Is the Guru Purnima worship for those who have a Guru, those who have none, or both?
For both. Those who are initiated will go to their Guru and perform his worship. Those who have performed the Dev Deeksha Vidhan and have no Guru — the question is how they are to worship for the sake of the Guru-tattva.
What if no Guru has been found in this birth?
That in this birth we have not obtained a physical Guru in no way implies that we had no Guru in our previous births. Always remember this — and so, being at ease, complete what concerns your own Guru.
What should someone with no Guru do on Guru Purnima itself?
Those who have not performed the Guru Deeksha Vidhan or the Dev Deeksha Vidhan may comfortably perform the Dev Deeksha Vidhan at their own home on Guru Purnima. Those who already have must go to their Guru's place that day — or, if they cannot, invoke him mentally at their own place.
On what should the worship be performed?
If you have installed your Sadgurudev's Paduka, or his Shri Vigraha, or his photograph, perform the complete worship on that. Where it is a photograph, Abhishek cannot be done on it — so install a supari before it and do it on that, or on a flower.
Savan begins the day after Guru Purnima, and its preparation starts with the Guru pujan
Because Savan begins the day after, and at least three Savan sadhanas already on the channel will be given in proper sequence. The first worship must be of your own Guru — the beginning of it all is from Guru Purnima itself.
What if there is no Vigraha or photograph at all?
Then on that day make a heap of rice with yellow Akshat — rice tinted yellow — and install upon it the large kind of supari. If your Guru traditionally has his Shakti with him, a Guru Mata, then install two supari on two heaps, the second of red Akshat.
The Guru on the yellow heap, the Guru Mata on the red — Anagha Lakshmi as Guru Mata for Datta
The Guru on the yellow heap and the Guru Mata on the red. For those who performed Bhagavan Datta's Dev Deeksha Vidhan, the yellow heap with the large supari and a yellow Kalava wrap is for Bhagavan Datta as the Guru, and the red heap to its left, with a red Kalava, is for Ma Bhagavati Anagha Lakshmi as the Guru Mata.
Who is worshipped first — the Guru or Ganpati?
Only remember the Guru at that point — once, with Guru Brahma Guru Vishnu Guru Devo Maheshwara. Then perform Ganpati's worship. Because on that day the Guru Mandal and Gurudev are the principal deity, and the principal deity's full worship cannot be done first of all.
How much worship does the Guru himself receive?
At least the Dashopachara worship; and the Shodashopachara if you wish to do it by the larger procedure. The full method is in the Nitya Karma Puja Prakash. If you do not know the mantras or find the pronunciation difficult, you may worship him with Bhava alone — Shri Gurudevaya Guru Mandala Sahitaya namah.
What is the sequence of the Guru's Shodashopachara?
Take a flower in hand, contemplate Gurudev and Guru Mata, and drop one flower before each supari with the feeling that they have come. Then Asana; then Padya, washing their feet with water; Madhuparka; then Achman, Snana, and garments with the Yajnopavita — and try to offer cloth to both if you can.
Is Dakshina obligatory?
Yes. Dakshina should certainly be offered to Gurudev and to Guru Mata — in the worship of any deity whatsoever, Dakshina is obligatory in a Shodashopachara worship.
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.
How is the sixteen-fold worship of a mantra performed?
Pronounce the mantra silently, then say Guru Mantraya namah — or Guru Pradatta Mantraya namah for one who received it from a Guru — and Avahayami, Avahanarthe pushpam samarpayami, placing a flower in the plate. Then a flower for the Asana, then Padya, Achman, Snana, and the whole sequence again, for the 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.
What completes the Guru puja?
The Gau puja. Without Gau puja the full fruit of the Guru puja will not be obtained. After the Guru's worship, food and the rest should certainly be offered to Gau Mata. Those with a living Guru should offer him the Naivedya in person and accept his leavings as Prasad.
What is the Guru Danda, and how is it made?
A piece of white Kaner wood at least one hand long, brought on Guru Purnima after the worship — the invitation given a day earlier. Perform a Panchopachara on it with a cow's-milk Abhishek, then wind yellow cotton thread over the whole length, top to bottom, while reciting the Guru mantra.
Does Bhagavan Datta's Dev Deeksha close off other traditions?
No. If you are performing Bhagavan Dattatreya's Dev Deeksha Vidhi, you may go into any tradition afterwards. It is not that one thing applies for the Shakta, another for the Shaiva and another for the Vaishnava — Bhagavan Datta is present in every Panth and every tradition.
Can another wood be used in place of white Kaner?
No. In this, white Kaner alone is what is required.
What happens when a Guru has restrained a Vidya by vow?
A Guru who fears misuse may Keelit the Vidya — bind it by a vow that you will not use it in such a way, only for protection. The man then has everything and can use none of it. Such Gurus are father-like and do not want the disciple's Karma-bandhan to grow; they say, only serve your Aradhya, do not perform prayogas.
How much does the guru matter compared with the disciple's fitness?
There are many divya sadhaks, he says, who say that they have received guidance from them. From what he has heard from such sadhaks and from the state they are in, it does seem that yes, it is possible if the effort is made. He adds that there are many such subjects that speaking of them here only invites ridicule, so he cannot speak of them all, but on the question asked he will speak positively. And this is not an excuse-making matter of finding a powerful guru, of the guru being this or that: it will depend far more on how much patrata is in you. The guru is the same for everyone.
Does he accept guru seva on Guru Purnima?
Asked, by a listener who says he wants to see how many people do his guru seva this Guru Purnima and how, he replies: what is there to see in this? He has not made anyone a disciple at all, so whether anyone gives him guru seva or not, he never asks for it. Let people do it wherever their own guru is, or whoever they have accepted as guru. As one who is a guide, he too prays to his own guru for himself.
What benefit is there in adding om before and after every mantra?
Asked what benefit there is in placing om before and after every mantra, he says the answer he has is so fine, but that it is a public platform and it should not be given; such words should not be used by him. He will say only this much: do not do it. One should not apply it by one's own whim. He notes the Shiv Tandav can absolutely be done. And he allows that if your guru is telling you some special vidhi vidhan, telling you the use of nishkilan and the like, then whatever is done in that is a different matter — for the rest, one should not do it like this oneself.
Precaution: the ugra prayogs of the Saptashati vadh chapters need a guru's order
The speaker warns that the vadh chapters of the Saptashati — Dhumralochana, Raktabeej and the rest — carry the fiercest (ugratam) prayogs, and these must not be done without a guru's order. He calls the eighth chapter, where Raktabeej is slain, exceptionally special, and asks listeners to keep this caution in mind.
Ahuti for the weapon-bearing verses of the Saptashati chapter 11 stuti
The speaker says chapter 11 — Bhagavati Bhuvaneshwari's dhyana and the Jaya Durga stuti — fulfils all desires and can be the havan for those unable to do the full Saptashati. Wherever its mantras show weapons — e.g. "शंख चक्र गदा श्रंग गृहीत परमायुधे प्रसीद वैष्णवी रूपे नारायणी नमोस्तुते" — offer banana on a paan leaf or ghrit; a shakti-swarupa (woman) offering havan takes guru's order and offers guggul in ghrit, nothing else mixed. If an acharya offers sakalya, til must be in it with panchmeva and pomegranate. No text explicitly forbids these verses, since the weapons are held rather than being independent astra mantras, but some scholars treat them as astra and prefer ghrit, banana, paushtik or kheer — so offering the whole chapter with kheer and pure cow ghrit is best.
Should a listener read the 53rd adhyaya himself?
You may read the 53rd adhyaya in the Shri Kalika Purana, he says, but there is a great deal in it and he will not tell you to read that much, because if you read it you may well become disturbed. Puranas, he says, should somewhere be read, heard and understood only under the guidance of some guru; otherwise people become disturbed, and then the matter becomes something else — you will not understand, and there will be difficulty.
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.
What if your guru criticises someone in front of you?
The second subject, he says, is that they speak ill of someone, and you report it to him. In what context they are criticising, neither you nor we can know — they are learned men. Who knows whether they criticise in order to test your mind, to see what is in it; who knows whether they know us and are criticising us before you so that you will say four things and they will then understand what is going wrong. If there really is ill will in your mind towards the one being criticised, then express it there — there is no need to hide it; say that yes, there is that much wickedness in him.
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.
There should be no distinction between the mantra, the guru and the aradhya, and he himself sees his guru as Bhagavati made manifest
Whoever the guru may be, he says, he himself sees his guru in the form of Bhagavati made manifest; it has been said that there should be no distinction between the mantra, the guru and the aradhya. Take this as his guru mantra: whether you regard him as an elder brother, a son, a guru, a friend or an enemy, and even if you bear him ill will, if you are on the path of sadhana then you are dear to him — so long as you do not become vidharmi. Keep the ill will if you wish, he says; that is a personal matter of disagreement. But if you are doing sadhana, then somewhere there will be some protection, sometime Bhagavati will give buddhi, sometime you will be of use to someone and will strengthen Sanatan.
Should a disciple look at the guru's worldly faults?
Stop looking at what faults there are in the guru who is seated before you in a murta swaroop, in the form of Bhagavan, he says — that he eats khaini, or drinks liquor, or smokes cigarettes, or smokes ganja. Bhai, you were initiated by him having thought something; you accepted the guru having seen some quality. It is a separate matter if he really is like that. Otherwise, he says, there are many siddha purushas for whom all of this is a reason, and the laukik and paralaukik worlds are two entirely different forms.
Does a sadhak show his real form in the world?
In the laukik jagat, he says, no sadhak is ever going to show his mula swaroop — remember this. At most, those sadhaks who are before society for the welfare of society have to show it, and that is necessary too; not all will hide it. But most sadhaks, who work behind society or who have no concern with society at all — only their disciples have concern with them — are never going to show their mula swaroop. In paralaukik activities, or at the time of sadhana and anushthan, you may have the darshan of their divine forms.
How can a genuinely deceitful guru be recognised?
Those who are in truth deceitful, he says, will do such a thing that you will understand you have been caught in verbal cleverness and your story here is finished. Understand one thing about such people: according to them only they themselves are right in the world and everyone else is wrong. Eko'ham dvitiyo nasti — what Jagadamba said, that I alone am and there is no second, these people say of themselves: bhaiya, there is only us and no one else, all the rest are frauds and hypocrites, nothing happens, nothing happens. When this begins, he says, the morale of a sadhak starts to break.
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 if the guru forbids charan sparsh?
It is not the case that because the guru ji said charan sparsh is stopped, we should then not bow to him, he says. If we do the charan sparsh of Mai and do not do the charan sparsh of the guru ji, will Mai be pleased there? Mai will throw you down at the threshold if the guru is disrespected. If he has become a guru, then a guru is a guru; then he is Jagadamba herself. What he does and how he does it is his leela.
Can an old clay lamp be washed and used again?
In his own view, the speaker says, washing an old clay lamp and using it again is not right. To the second point, that a clay lamp harms the environment, he answers that a baked clay lamp does no harm — it breaks up and finishes somewhere or other; if it is a lamp made of some other kind of clay, that is a different matter.
What is the correct order of guru pujan, Ganpati, Kaal Bhairav, kuldevi, Hanuman and Shiv?
First guru pujan, then Ganpati pujan, then the pujan of Bhairav ji, then the pujan of Hanuman ji, then the pujan of Lakshmi Narayan, then the pujan of Bhagavati, and then at last the pujan of Shiv ji.
Whom should one make a guru if no good guru is available?
The speaker calls it a strange question — a guru who is not a bad guru. He cannot say at present whom the listener in Odisha should make a guru. For now, until you obtain a guru, perform the sadhana and puja of Bhagavan Dattatreya especially; the ordinary vidhi vidhan of it is put on the channel from time to time. When you are worthy and capable, and Bhagavan Datta shows grace, you will find a true guru.
Which Shiva and Bhairav are worshipped where Manasa is the kuldevi, and why does Shiva come last?
On Manasa Ma's Bhairav he says he will post a whole video and tell the questioner everything, but is not putting it up now — let the Bhairav anushthan be completed first; for the present, do Batuk Bhairav without fail. And on order: Shiv ji's puja will be at the very end. First Batuk Bhairav, then Devi ji, then Shiv ji — guru, Ganpati, then Batuk Bhairav, then Hanuman ji, then Lakshmi Narayan, then whichever swaroop of Bhagavati you wish to worship, your kuldevi, Bhagavati Durga, some form of the Mahavidyas, and after that Bhagavan Shiva.
What should a Dakshina Kali and Krishna devotee with no guru do?
If you are from the Kolkata side, or wish especially to do the sadhana of Bhagavati Dakshina Kali, then in the guru swaroop first of all worship the param guru Shri Swami Ramakrishna Paramhansa Maharaj and his shakti Bhagavati Sharada, Ma Sharada — worship both of them as the guru swaroop. After that, perform Bhagavati's seva and puja and pray to them; then a qualified guru will also be obtained, and your own worthiness will grow so much that you will find the right guru.
Shakambhari anushthan setup and order of worship: cloth, direction, vigraha, nyas and kavach
The speaker says to use red or yellow cloth, a yellow or red asana, and to do the japa facing east or north, before an installed Shri Vigraha of the four-armed Jagadamba or, alternatively, of the eight-armed Durga, on which the archan and pujan are done. The order is smaran of Guru, Ganapati and the rest, then dhyan of Bhagavati Shakambhari Durga, then the viniyoga, rishi and other nyas, kar nyas, hriday nyas, dhyan mantra and japa mantra exactly as written in the PDF linked in the video description. Before that vidhi one may recite the Shakambhari kavach, or, if it is not available, Bhagavati's Chandi Durga kavach from the Saptashati, and then perform the anushthan of the mantra.
How is the second house activated negatively?
By the mouth the mantra is spoken; by the same mouth the deity of that mantra is reviled; by the same mouth you revile your guru and your guide; by the same mouth you revile the pauranik and tantrokta granths. Everything is happening by the mouth. Whoever you do good to or ill to, whoever you give a boon or a curse to, whatever mantra sadhana you do, it will all be through this tongue and this mouth — and this second bhava can give you both good and bad effect.
Whose capacity is it that actually strikes?
But a person hardly has such capacity, the speaker says: the capacity belongs to that mantra and to the devata of that mantra. When you do japa it gives its effect directly, and if by mistake you have perfected its siddhi, then there is very great harm. And remember: as much harm as comes to the person opposite, exactly that much harm will come to you. Now do prayaschitta, go on doing mantra shuddhi, accept before the guru that an offence has occurred — only then does something come right.
People now sit and publicly abuse the very gurus they learned from
People are sitting and abusing their own gurus these days, the speaker says — good gurus. He has seen it on YouTube and on their Facebook: they sit and abuse the very people from whom they learned. Now the whole world knows that those are their gurus — so what will the people who follow us learn, if we speak against our own guru?
The objection that it is read from a book ignores how the agama granths come through the parampara
The matter turns and comes back to the same place, the speaker says: brother, you are telling this after reading it from a book, whereas Hanuman ji comes and talks to me directly and told me himself that yes, he obtained it in such and such a way. His answer is that the agama granths come through the guru parampara; when you too go into such a guru parampara, your own guru ji will give them — win his trust and he will tell you.
Should Ekadashi be kept while a long anushthan is running?
Whenever a person is performing some extensive anushthan, the speaker says, the question is what guru nirdesh he has received. Suppose you are doing a 41-day anushthan of Bhagavati, and you have been keeping the Ekadashi of every month, and in a 41-day anushthan two Ekadashis may fall — should the Ekadashi be kept or not? This will depend on what adesh your guru ji has given for it. As far as his own belief goes, and he states plainly that this is a belief and not an answer with shastrokta proof, upasana should be connected only with the deity whose puja is being done.
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.
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.
Choosing a sadhana path without a physical guru, and the cost of doubting the chosen ishta
The speaker says that when there is no Guru or guide in physical form, a sadhak finds it very hard to choose a sadhana path — Pauranik or Tantrokta mantras within Sabar, which swarup of the Lord to worship, and above all which deity or Mahashakti to take as guru-swarup; the options are many but the capacity to decide fails. Even after choosing, he says, the doubt remains whether the choice was right, and once a sadhak starts to waver and suspect the Mahashakti he has accepted as Ishta Devata and guru, the full fruit of his sadhana will not come. He says the sadhana he gives against this is for every sadhak — new or old, Pauranik, Tantrokta or Sabar, men, women and sadhikas alike.
Dattatreya as Mahaguru: taking his shelter leaves no guru mandala out of reach
The speaker says Dattatreya should be worshipped daily as Mahaguru, because every Guru Parampara and every Guru Mandala in the brahmand has come out of the parampara of Brahma, Vishnu and Mahesh, who became the greatest shaktis by the grace of Mata Jagdamba Bhagwati Mahashakti. So when a sadhak takes the shelter of this Mahaprabhu of Girnar, he says, it cannot happen that he is left deprived of the kripa of any guru or any guru mandala. Whichever parampara one wants to enter but does not know how, and cannot decide among many options, he says, take the sharan of Dattatreya — by his grace every manokamna will be fulfilled.
Dattatreya beej mantra as guru mantra and the daily prayer for a physical guru
Alongside the mala mantra, the speaker says, a sadhak may take up the japa of Dattatreya's Bija Mantra mantra for the purpose of a Guru mantra, and may also do it mentally. If no guru mantra or naam mantra has been received from any guru in physical form, he says, then until that is obtained the sadhak should take the sharanagati of Dattatreya and pray to him daily: that the Lord bless him as a shishya and grant him a guru in physical form.
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.
Should a separate ghee lamp be lit for the guru during the Datt mala mantra?
A questioner who runs two lamps, one of mustard oil and one of ghee, asks whether a separate ghee lamp should be lit for the guru while doing the guru mala mantra of Bhagwan Datt. He answers that if one has the means financially, light a separate one; otherwise two lamps are enough.
What is the guru mantra of Hanuman ji?
Asked what the guru mantra of Hanuman ji is, he says he does not know — he has never asked Hanuman ji what his guru mantra is. All he knows is that Hanuman ji takes the name of Bhagwan Shri Ram; if there is some other mantra, it may be asked one day, if kripa comes.
What should be done where Holika is not celebrated at all?
Where Holika is not celebrated and no Holika dahan takes place, do naam jap and mantra jap and the rest. The guru mantra, he adds, will become more effective by japa.
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