Guru Parampara
Every question on the site tagged Guru Parampara, each answered from a timestamped source rather than a summary written from memory.
The lineage of preceptors through which spiritual knowledge is transmitted — founded, following Lord Shiva, by Lord Dattatreya as the primordial Guru of all sects and traditions.
205 notes from our sourcesNotes from our sources
Three kinds of practitioners on the tantra marg
The speaker says guru parampara matters greatly on the tantra marg, whose meaning is adopting tantra pravrutti to draw near a mahavidya or mahashakti, doing sequential sadhana per the tantra vidyas. Some go on to do lok kalyan and keep increasing their shakti; some bind shaktis but never use them, staying content in their own nityanand and moving on toward paramanand; and some householders, living an ordinary social life, develop a particular interest in vaam-margi or lok-prachalit sadhanas — siddhi of a lok veer or a lok yogini.
Decorated Mahakali altars without her seva, and the few sadhaks who release their shaktis
Once a shakti has been brought to siddhi and given a place, the speaker says one often finds the spot very handsomely decorated, with a photo of Mahakali and a lit jyot in front of it — but he says to notice whether that bhagat once did Mahakali's own seva well. This, he says, is the case some 90% of the time; the other 10% are sadhaks who bind such shaktis for genuine lok kalyan or personal interest but release them, or whose vachan is that the shakti is automatically visarjit when the sadhak's own body departs — mostly people within a guru parampara, where trouble is comparatively less. The rest, whom he calls "uchhrinkhal" (unruly, like a loose bull), are his subject here.
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.
How a bhagatwal guru trains a disciple: kuldevi and pitr seva, diksha, then awakening bound shaktis
The speaker says every bhagatwal guru teaches by his own Guru Parampara, and a good guru first looks at who the shakti and devi of the disciple's own house is and who his pitr-purvaj are, and sets him to serve them — a fast on Monday, Friday or Saturday as the tradition goes — for sawa mahina (a month and a quarter) before anything else. Only then, at a good time, does he give mantra Diksha and have its anushthan done, and only after that does he begin to awaken things one by one: the lok veer, Masan, masani, pretani, bhootni, each by a different method, making each one Vachanbaddha (bound by word). The method of awakening and binding, and how each shakti is invoked and released, he withholds for another discussion. The guru then gives the disciple a sthan for these shaktis at his home, permanently or by keeping and worshipping them with bhog; the covenant is always the same — you will do my work and I will give you bhog.
Sankalpa is required in both sakam and nishkam sadhana, and help from the Ganas needs its own vidhan
The speaker says that in the shastrokta vidhan a Sankalpa is prescribed, and it must be made whether one's sankalpa is sakam or nishkam (Sakam and Nishkam Sankalpa). Even someone who wants nothing from God except his bhakti, his shakti and his Kripa must make a nishkam sankalpa; someone with wishes makes a sakam sankalpa. In the same way, he says, taking the help of a Gana of any mahashakti has its own special vidhan, which differs from one Guru parampara to another; from his own parampara he will give the simplest of the many vidhans, so that ordinary people can use it for their welfare.
Who is the Adi Guru worshipped across all authentic Shakta, Kaula, and Vaishnava lineages?
Lord Mahasiddha Dattatreya — the Adi Guru and first Guru of all sects, worshipped in his original form or an aspect/incarnation in every authentic lineage; if a tradition claims otherwise, it simply means their Guru never imparted that knowledge.
Dattatreya's worship is present in every tradition you may later be initiated into
The speaker says Dattatreya's form is the unified form of Brahma, Vishnu and Bhagavan Sadashiva. Whenever in future, by your merits, you are initiated into any kula tradition, whether Vaishnava, Shaiva, Shakta, Kaula Sampradaya or Aghor, Dattatreya's worship will certainly be there in some form; and when your guru teaches you Mandala pujan and the full extended method of patra sadhana, Dattatreya will certainly have a place in the yantra pujan, mandala pujan and adhar pujan. So, he says, surrender to Dattatreya without worry and do the pujan connected to the guru tattva.
Householders outside a Nath parampara get a limited vidhan; demanding the full one brings dosha on both sides
The speaker says disciples inside a parampara are told the vidhi in full, but for someone who cannot become a disciple, or has limits and does not want to come in fully, vidhans have been given so that one may stay a grihastha, do things in a certain way, and still gain the Navnath's grace and progress. If such a person insists on receiving the whole vidhan, then both the giver and the doer incur Dosha, because it is outside the schedule — every sadhana has its copyright, and the Nath family rightly asks why it should give its thing outside its parampara; no one will do such a foolish thing. So the giver tells only as much as benefits the other person and gets his work done — and then the seeker, given something below his level, doubts that anything happened at all.
Jyotish and tantra are complementary: reading a long-blocked life
Asked by someone whose life has felt blocked for twenty years, the speaker says jyotish and tantra are complements, not rivals — jyotishis who call tantra a fraud and tantriks who call jyotish a fraud are both wrong, and combining the two solves every problem. First have a good jyotishacharya read the chart: which graha's Dasha and antardasha is running; whether the third house, the house of parakram, is under some planet's drishti that blocks all one's effort; the state of the lagnesh, which is most important; and the ninth house of bhagya. One should also have the chart read for one's Ishta Devata and kula shaktis. But if you already do regular pujan by a tantrokta vidhan and belong to a Guru Parampara, you do not need the birth chart — trust your guru completely and keep going. If you are an ordinary person with troubles, take the chart's remedies, and note that Rahu, Ketu and Shani doshas point to upari badha or abhichar, for which take help from the tantrokta side; find the middle path with both.
Why a simple sadhana feels unconnected: Mayong and the spoken transfer of a siddhi
When a participant said he could not connect with the Navnath sadhana as with earlier ones, the speaker says this happened to everyone because the sadhana was so simple — and people today dismiss simple things, though in tantra the actual work is a two-minute affair. He gives Mayong, near Assam, famous for its magicians, where the most tantra-abhichar work is done: anyone who knows will tell you it is that simple and runs entirely through parampara. As in his video on how a siddhi is transferred, traditional vidyas are given so simply that at a fixed time one only has to speak — "from today this thing of mine, such-and-such itar-yoni being, you take it" — read over rice, hand the rice over, and it is done; to call it there is a name and a mantra of barely a few syllables. So the simpler the sadhana, the less engagement it demands — just 21 mantras and a bhog — and the less connected an experienced sadhak feels, while newcomers who had never done sadhana enjoyed the decorating and gained atma-bal, which was needed.
Such swaroops are rightly kept secret; the kula guru is the one to ask where the kuldevi stands in your parampara
It is good that all these swaroops are somewhere or other observing their secrecy, he says; they are not in the midst of society at that level, and what state comes upon one who keeps them, or will keep them, society is already seeing. Those in whose kula these stand, whose kuldevi she is, should obtain further information about these swaroops from their own kula guru — if she stands in the kula, then in the kula parampara her puja and seva will have gone on, and people will later have limited it to themselves, so that all the others will not have the knowledge of it.
An influencer with even fifty or a hundred listeners carries the responsibility of studying the subject before preaching it
If you are an influencer and 50, 100 or 200 people listen to you, then it becomes your responsibility, he says, and it is being done, and being done very well — speaking not of himself but of others doing good work. He rejects the crowd's "babaji, babaji, whatever babaji says is right", asking how it can be that by their account Durga ji and Kali ji are broom-and-mop wielders; if Jagadamba is so insulted we listen quietly, but if anyone else says something they take it as an insult. A sant should not be angry, he notes, and yet curses are being given in anger — that is the definition of a sant.
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.
In what bhava are Radha and Krishna held?
Some serve Shri ji, Bhagavati or Krishna in dasya bhava, some in sakha bhava; some hold Bhagavati in the bhava of a sakhi; some in the form of a son, giving the affection due to a son. In the same way, the speaker says, we serve them in the form of guru and hold them to be Mahakaul: that Radha Rani is Shiva himself in that swaroop, and Bhagavan Krishna is the swaroop of Bhagavati Parvati, the swaroop of Bhagavati. In that swaroop we hold them as Mahakaul — so for us they became our Gurudev and Guru Maa.
Why must Bhairav's permission be taken before mantra japa?
The speaker gives this as a third point: before the japa of mantras, Bhairav ji's agya and adesh are taken compulsorily. He says this will be received in the guru parampara, but even so a person should ordinarily know this much.
Do all yantras take the same time to construct?
No. Every specific yantra of one's own aradhya has its own specific tithis. Beginning from that day, some yantras are completed in a single day; some depend actually on the nakshatras — as many aavarans as there are, that many nakshatras are needed for their construction to be complete. Much also differs by guru parampara.
What is the prayashchitta for accidentally consuming an abhakshya (forbidden) thing?
Asked to make a video on the prayashchitta vidhan and the method of purification if an abhakshya thing has been consumed by mistake, he calls it a very dangerous question and says he will tell it: in our guru parampara, if a dosh of this kind occurs, then the vidhi vidhan, in the form of prayashchitta, is to fast and consume the sand of the bank of the Ganga ji.
How the first diksha was given: Parvati as guru mata, Maheshwar as guru, facing north
The speaker says the Shiv Puran describes Bhagavati Jagadamba Parvati seated as guru mata and Bhagavan Maheshwar as Guru, facing north, when this mantra was given to Brahma and Vishnu; this is the first description of the paddhati and parampara of giving a guru mantra. Brahma and Vishnu also faced north. Shiva covered them with a curtaining cloth, placed his hand on their heads, pronounced the excellent mantra slowly, and, following the vidhi laid down in Yantra and tantra, uttered it three times to give them mantra Diksha. As guru dakshina, Brahma and Vishnu offered themselves.
Who are the gurus of Brahma and Vishnu?
The speaker says the avatars of Vishnu have their gurus described, but the question is about Narayana himself and Brahma. His answer from the Shiv Puran is that the first Diksha Bhagavan Sadashiva ever gave was given to Brahma and Vishnu, with Bhagavati Parvati as guru mata; Sadashiva is their param Guru and Jagadamba Parvati their guru mata. That is why the Shiv Mahapuran repeatedly has Sadashiva address Brahma and Vishnu as putra, sons. He adds that this is no fabrication, and that the stuti Brahma and Vishnu then offered is found in the tenth adhyaya of the Vishweshwara Samhita.
How many kinds of nyasa are there?
The mudras carry the effect the guru teaches from his parampara, the speaker says — that with this mudra, if you utter this beej mantra, this quantity of energy will be reduced and that will be increased. Nyasa too is different for each person according to his prakriti; there are at least four kinds, and beyond that the process of nyasa depends on which of the six amnayas you received your diksha in.
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.
Should knowledge and siddhi be kept to oneself?
From where is this meaningfulness coming, the speaker asks — we learned what the guru taught, which we are placing before you; you will learn, you will teach your children, and it will grow; the more it grows, the more it flourishes, the more the welfare of us all will occur. Why should it be kept limited to oneself, why should siddhi be kept limited to oneself, as though only we ourselves know everything. Give at least this much, that a change may come into the life of the person before you.
On which day may the Dattatreya dev diksha vidhan be performed?
The speaker says this vidhan may be done on the purnima of any month, or in any auspicious parva kaal. If you perform this sadhana from purnima to purnima it is extremely excellent. Because you will not receive the mantra from any guru parampara, he says, you should perform this vidhan for one month.
Datta sadhana is chiefly done by sadhaks of Maharashtra and by those in the Navnath parampara or in his own; less so in Bihar, UP and the north-east.
He says most sadhaks of the Maharashtra region certainly perform Bhagwan Datta's sadhana, and that all the sadhaks connected with the channel who are in the Navnath parampara, or in Bhagwan Datta's parampara, or in a parampara related to his avatars, certainly do it. Sadhaks of Bihar, UP and the north-east may do it less, but those of that side certainly do.
Follow the Vaishnava rule inside the Vaishnava parampara if you must — but in the devi parampara, under a Kaul or Shakta guru, do not cook a khichdi.
If you must follow the Vaishnava parampara and in it there is that it is not done at night — although, he adds, it is done at night — then follow it there. But if you are in the devi parampara, and if your guruji is a Kaul sadhak, is in the Shakta, then do not cook a khichdi.
Why are teachers who excuse wrong recitation only trying to be liked?
If our wish were to become dear to you, the speaker says, we would tell you to walk that path by which we could become dear — do not learn, do it wrong, the Devi is a mother and will be pleased. He then puts a test: let someone repeatedly mispronounce your own mother's name and see whether you feel bad first of all.
Should complete karmakand be learned from YouTube?
Answering Chandrajeet Chauhan ji, he says complete karmakand should not be learned from YouTube; it is better to learn karmakand while staying with a competent sadhak. Yes, whatever the initial vidhi-vidhans are, you will get those. Nowadays even mandal pujan is taught very well by a great many knowledgeable pandit ji people, and their videos are there; you can learn from them too. But if you cannot become practically skilled in it, it would be better to learn while staying with someone.
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.
First sadhana without a guru: kula parampara, else Dattatreya, then Ganpati and Bhairav
For the initial sadhana, the speaker says: if there has been a guru parampara (Guru Parampara) in your house, if anyone has been initiated or has been a sadhak, then do it according to whichever parampara they belonged to. Otherwise, the upasana of any Mahashakti, or of Bhagavan Dattatreya — the guru-form, whom he calls the most capable guru in the whole world, the divine guru — and after beginning with his sadhanas, then go on to Ganpati sadhana, Bhairav sadhana and so on, doing all these things one by one.
Genuine shakti transfer goes only to a dikshit disciple, never to a buyer
The speaker says those who transfer properly give only to their own disciples — people initiated (dikshit) into their guru parampara — and only when circumstances force it or they wish it. They do not give to just anyone as if a shop or sale were open: "come, take it for ₹11,000 or ₹21,000". That, he says, does not happen.
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 must a laukik guru actually possess?
The guru we need in the panchbhutatmak form, in the laukik form, should be one who has the knowledge to quiet the eagerness that is ours, and also the time, and also the capability. If such a guru is not found, and you make a guru only for the sake of obtaining wealth, honour, fame or siddhi, then it is in exactly this that you are deceived and cheated.
The sadhanas and capability of Shri Ramakrishna Paramahansa stand against the lives of the disciples who came after
Look at the lives of all the divine saints, munis and gurus there have been, he says, and then look at the lives of the disciples who came after them. Look at Shri Ramakrishna Paramahansa ji Maharaj's life, his sadhanas, his capability — and at the present time look at what runs in his name, the Ramakrishna Mission, and the things that happen in it. You will see the difference of earth and sky.
He made gurus of several sadhaks; his foremost Sadguru is brahmaleen, and by his kripa the japa of the ritvij mantras continues
In his own life, he says, he met such sadhaks that he made them guru. It is not that he has had only one guru — he did not have one guru. His own foremost Sadguru ji Maharaj has become brahmaleen; but even after his going, by his very kripa, and by japa of the mantras of the ritvijs granted by him, and their anushthan and ajapa jap, such gurus were obtained as one cannot say lack capability.
Such gurus kept the full knowledge of the vidyas, made no display, and told only as much as the sadhak's capability allowed
Such gurus were obtained as keep the full knowledge of the vidyas we hear and know of; and to the proportion of the capability within us, that much they tell. It cannot be said that they go about making displays. If, while walking a sadhana path, they had to go somewhere midway or left it, then by them itself certain things were told — that after so much time such an obtaining will come to you — and that thing bore fruit. He says this is his own personal life experience.
Where are the brihad nyasa vidhis actually found?
When you go to do brihad nyasa — in such texts of tantra, if you ever obtain them. What is available today is not found in that way in a bhasha tika. But from Chaukhamba, or the Sanskrit university of Kashi or something of that sort — he says he cannot recall it properly — some books connected with tantra are published wholly in Sanskrit. In those you will find this vidhi vidhan, but there is no bhasha tika, so you will have to make the meaning yourself unless you find a competent acharya.
Are there different Adityas for different months?
Different Adityas are held for the twelve months, the speaker says, and in each month the puja of a different Aditya takes place. When you enter a guru parampara, especially at the time of diksha, certain special sankalpas connected with all those Adityas are also performed, and you are told the particular importance of worshipping the Aditya of the month in which your diksha took place.
How long is the preparatory upasana before apsara sadhana?
All these beginning things will be done, and you will be made to do upasana for at least three years, five years, the speaker says. When you have completed all of that, then you will have the capability within you that nothing goes wrong with you. Your buddhi too will have become stable by then; you will not be dislodged, that is, you will not fall from your station, and vaicharik shuddhi alone will remain within you.
Why does apsara siddhi come easily to some people?
It is also true that attainment happens, the speaker says — but how? The reason behind it is that in the guru parampara in which such a person is initiated, some sadhak of that parampara, who would have been their guru, had at some time realised her directly and by his word established it in his own kula, in the kula of his guru parampara, saying that upon whoever becomes a disciple in my guru parampara you will bestow grace. In such a case she can grant the siddhi by mere glance, by shaktipat. For them it became easy — but for you it will never be easy, because you are doing her sadhana independently.
This is settled first so nobody abandons an old sadhana on hearing a new one described
So that there is no confusion — so that when he goes on to discuss the rest, listeners do not take it to mean that they should leave their old sadhana and pick up a new one. He says this is a very necessary thing, and that he does not want to make YouTube a medium where only influencing matters, where new sadhanas are poured out and the old followers are never followed up.
Shravan stands completed with many siddhis awakened in it, and Hal Shashthi has passed, at which gurus give the vidhis that come by upadesh alone.
Because the month of Shravan stands completed, and a great many people awaken their siddhis in it; and because Hal Shashthi has gone by, at which gurus give their disciples — especially those who are to be seated on the gaddi — the vidhis that come by upadesh alone.
The subject opens only to one standing within a guru parampara, having made the study or met such people by Bhagavati's particular grace.
Because until you are of such a guru parampara, have made such a study, have obtained the knowledge of such gurus, or have met such people by a particular grace of Bhagavati, this whole subject does not open quickly. Look anywhere you like, search on YouTube or Facebook — only that person can survey these subjects who is somewhere within his own guru parampara.
A mantra already given by one's guru deserves a very large anushthan now, rather than any new mantra taken up for the occasion.
Then apart from this, if you are within some guru parampara and have obtained the mantra of any form whatever of Bhagavati, given by the guru, do an extremely large anushthan of those very mantras in the place of new mantras — and the benefit to you will be extremely great.
Shri Ram held Tara's mantras within his heart, and how his jata was bound is set out in the Sankarshan Tantra within the Vaishnav Tantra.
Bhagavan Shri Ram held the mantras of Tara herself within his heart. As for the jata that Shri Ram wears — the speaker points to the Sankarshan Tantra, which stands within the Vaishnav Tantra, and says that if you are within some guru parampara and that granth is present for you among the old and ancient texts, you will read in it how the jata is bound.
The many forms of Ganpati: 56 Vinayaks, sixteen Vinayaks and lineage Ganapatis
The speaker says Ganesha has many forms: 56 Vinayaks are recognised, sixteen Vinayaks are recognised, and within Kula Parampara every parampara, every vidya, every Mahavidyas and upa-mahavidya has its own separate Ganapati. Each of these, he says, has a whole independent tantra and a full independent Mandala sadhana, with worship of its upa-mahavidyas, its shaktis and its anga-vidyas.
The katha runs only to prompt listeners to their own swadhyaya, and is not a katha of the Vyas gaddi
The speaker says this katha of the Shiv Mahapuran runs only in order to prompt listeners to do swadhyaya themselves. It is not a katha of the Vyas gaddi, he says — in it there are no such niti-niyam and that kind of maryada, which is why a Vyas gaddi katha cannot take place in the night at all. This one is only to make Sanatan Dharma awake, and he asks listeners to read the mahatmya of the eleventh adhyaya of the Bhagavad Gita to see why he takes so much trouble.
Is the union described among the devatas the same as maithuni srishti?
No. The speaker says plainly that whatever one reads of the divine devatas concerning love for one another is sanketik — symbolic — and their srishti is not a maithuni srishti. Maithuni srishti is being brought into being only now, and it is for the sake of human beings. This, he says, is why it is told to hear, read and know these things in the presence of a guru; Bhagavati explains it very well in the Parvati Gita, and those deluded by maya level accusations against the devatas because they do not understand it.
What does an elder placing a hand on your head in a dream mean?
If elders place a hand on your head, the Pitrs are pleased and are giving you their blessing.
Where should a Saptashati or Shakta Deeksha be sought?
Request it of the Shankaracharya in the Shankaracharya tradition — Deekshas are given at their place, and the right to give it belongs to whoever is seated on that post. It is the best for householders, and no odd sums of money will be involved. You may also take it from capable practitioners of a Shakti Peeth.
Which power comes first when a devi mounts someone in the house?
The speaker says that whenever a sawari of the household devi or of some shakti of the house is truly coming upon someone, the first power to arrive upon them is the Bhairav of the kula, the protector. He states that this applies one hundred percent to every such person, and that listeners are free to accept it or not.
What is Pratyangira, and does every shakti have one?
The speaker says Pratyangira is a krama vidya, and every shakti has her own Pratyangira. If you go looking on the internet you will find the Pratyangira of Bhagavati Bagla and Bhagavati Tara, and at most of Bhagavati Kali; the mool mantra of Bhagavati Durga you will obtain. Bhagavati Kamakhya too has her Pratyangira, and Bhagavan Shiva has his own.
The worship of Khandoba and Mahalsa is left to sadhaks of that region, and a separate video is promised for it.
Asked to shed light on the puja of the kul devata Khandoba, the speaker says he will make a separate video about Khandoba and Mahalsa. He says he is not of that region, so whatever vidhi-vidhan of that region there is, there are very good sadhaks of that region in the sadhak parivar who had explained it fully and whose whole message he has; he will speak with them again and make a video with the complete information. What is not within his knowledge, he says, he will not tell you anything at all about.
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.
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.
Why is the subject of tantra not found entirely in books?
There is one thing he always observes: those who are entirely systematic bookish tantriks, who go by the very letters of the book. What has been said of shruti and smriti — the subject of tantra, the agam-ukta subject, is a subject of shruti and smriti, of hearing and giving in one's own parampara. The written came later. There are thousands of things not in writing, and even those in writing are preserved in one's own parampara.
How is karan offered at Tarapith, and why may it not be watched?
In the Vam paddhati, when you go to Tarapith at the Ram Ram ghat in West Bengal, at the time when karan is offered there you are forbidden to watch, the speaker says. Nowadays money is taken and everything is shown, and everything there has become open; but at the time of the chief pujan, the shringar pujan, the mudras that come in Panchamakara are used to purify the karan, and by the mantras given in the guru parampara it is freed from the curse of Krishna and Shukra, and only then offered to the devi and drunk.
What should be found out before going into a tantra kshetra?
One should always go to the Kamrup Kamakhya kshetra, and to any tantra kshetra, having taken information about what the rules there are, the speaker says. After going into that kshetra, at which place you are to sit and offer stuti and do puja should certainly be asked of your guru. And for those in whose house a Brahm is worshipped, there is a door by which one should not enter Kamrup Kamakhya — of which, he thinks, hardly anyone will have information.
What must a family with a worshipped Brahm do before entering the Kamakhya temple?
There is a door in the Kamrup Kamakhya kshetra by which, if you enter and a Brahm is worshipped in your house, they will at once be bound, the speaker says. Those in whose house or kula there is a Brahm, worshipped and honoured, have to perform pujan before going into that kshetra and give information of the matter; having invoked them, their tarpan and pujan is first done in the Brahmaputra river — that is, they are purified — and only then is entry made into the Kamrup kshetra, that is, into the Kamakhya temple. If entry is made without doing this, difficulty follows.
What happened on the night of Mahashivratri?
On the night of Mahashivratri, he says, Shiva appeared before Brahma and Vishnu in an embodied form, in the Panchanan swaroop. The Pranav, the Gayatri and the Panchakshari mantra — all three — arose that day from the mouth of Shiva, and the guru diksha of these three was received by Brahma and Vishnu.
Brahma and Vishnu became the first disciples of Shiva and Parvati, and Shiva gave the boon that the night would be famed as Mahashivratri.
Having taken diksha they became the first disciples of Shiva and Maa Parvati, and both of them then performed the puja of Shiva. Shiva gave the boon of Mahashivratri by saying that this night would become famous by the name of Mahashivratri.
This guidance holds only until Deeksha; after it, surrender to one's own Guru must be total — which is why Deeksha is not taken in haste.
Until your Deeksha has been performed by anyone, follow this guidance. Once it has, the speaker's own advice is that your surrender must be a hundred percent toward your Guru. This, he says, is exactly why Guru Deeksha is not to be taken in haste.
How much thought should go into accepting a Guru?
Think a thousand times. Once you have accepted a Guru, what he says is a line cut in stone — and changing a Guru later, or performing the Visarjan, brings difficulty. On the Guru's side, giving Deeksha creates a responsibility, and if the disciple commits an offence a sixth part of it falls on the Guru.
Where are the 64 Yogini temples, and in whose parampara were they built?
The 64 Yogini temples, wherever they are, were built in the parampara of Adi Guru Shankaracharya. They are in the region of Kolkata, and in the region of Bhopal in Madhya Pradesh, around Jabalpur. Special pujan is done at all those places.
Why do tantra's critics reject tantric pramana while defending the Vedas?
When they are questioned in that way, he says, they answer that not everyone can understand the Puranas, that the subjects of the Vedas and the Upanishads are not like this but like that. He accepts that too — but then they will not treat tantric matters as proof at all, saying straightaway that this subject is not proper. Agamokta subjects, he says, went on being modified along with time and parampara, and went on being removed.
How does the popular Kamakhya kavach differ from the original one?
The speaker says the Kamakhya kavach current before everyone is only a fragment of the original kavach. The brihad kavach, read with the Shakti Peeth and with the presence of the ten Mahavidyas, should probably not be done just like that without a guru parampara, because it describes the fundamentally tantric form of Bhagavati in full.
The subtlest subjects, obtained by guru kripa, are given away on Facebook merely to establish supremacy.
He says it may well be in circulation today, because on Facebook people keep giving out the subtlest subjects — which they will most likely have obtained by guru kripa — merely to establish supremacy, to show how much information they have. Take the information, he says, but he will still say that without a guru adesh none of this should be done.
Why is invoking such ugra shaktis without guru adesh a problem?
Because, the speaker says, shaktis of this most ugra kind are the same matri shakti, but their form and the level of their energy is quite different when you give avahan to them in this manner. And when you will not know the root subject and directly perform the avahan of such shaktis, a problem will arise.
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.
Can one keep the danda of Bhagavan Dattatreya on one's own?
Asked about it, the speaker says the fully vidhivat tantric danda of Bhagavan Dattatreya can be borne and kept only if one walks with brahmacharya and by niti-niyam, and above all only if one has received diksha from a special sadhak of his. It is not something one simply picks up.
Why does one sadhak get results from very little japa?
Sometimes you see a sadhak who did very little japa and began to get its effect, he says. It may be the effect of the place; it may be the effect of that sadhak's own kula parampara, or of the guru parampara, or of punya performed by himself — and it may also be the effect of Shani Deva seated in the kundli. Little japa, greater fruit.
How is the siyar singhi made siddha, and by whom?
He says this belongs particularly to the sadhaks of the Kamakhya parampara and that he is reporting what he saw directly. The siyar singhi is made siddha with the mantras of Bhagavati Chamunda, or with mantras of such forms of Bhagavati in which Jagadamba is in a most prachanda form; it is consecrated and energised by those mantras. Only sadhaks of that guru parampara are able to do it — a brand-new sadhak who wishes to attempt it will probably draw some ill effect.
What if Shani is not related to the lagna but sits elsewhere?
If that same Shani Deva is not related there but somewhere else — in the second bhava or the third — then the person will have to repeat that same sadhana more and more. He notes that other sadhaks of that same panth parampara were not doing this thing, and said that only that particular man would do it; there must have been a reason. Sadhaks who looked more tejasvi and capable were present, but they said, no brother, he alone is the expert in this; he will show it.
Where are such displays of shakti actually held?
In the Kamakhya region around August, near the month of Bhado, a mela is held which is in a sense their traditional mela, he says. Akharas are set up, shakti is displayed and everything is done there. But only those who are trustworthy are brought in and seated — outsiders are not. Outsiders normally see only devatas playing and swaying, as ordinarily happens; this kind of display of siddhi and shakti happens in a private akhara. If you are trustworthy you will be seated and shown.
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.
What does a shakti or pitr in one's own kula do to a beginning sadhak?
Another subject arises here, which applies also to Shani's presence in the ninth and tenth bhavas, he says: the effect of the pitrs of one's kula, or of a shakti present in the kula. When the person begins sadhana, the effect starts coming very quickly; if there were sadhaks in the kula, they begin to give effect directly. The person becomes very tense — is this good or bad, are these things I am seeing right or wrong, he cannot tell. And if by mistake Rahu's influence comes into it, he is disturbed still more, because Rahu begins to give a state of great bhram: even the real will seem to be bhram, and what is bhram is bhram anyway.
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.
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.
Kamarupa is the centre-point of every kind of energy in the world, so attempting there what one is not entitled to brings difficulty
That the centre-point of every kind of energy in this whole world, so to speak, is the Kamarupa region, Bhagavati Kamakhya's kshetra. If you go there and attempt what you are not entitled to, there will be difficulty. The Darshan of the Mahamudra and its touch are forbidden — one should not go to that place.
What is the Gutika worship?
A tradition still exists in which Gutika worship is performed. Practitioners in whose lineage this worship stands obtain the silver Gutika; the golden Gutika is the rarest. And even those who obtain it, so far as the speaker knows, perform only the outer Shringar of the cave and not the touch or full Darshan of the Mahamudra.
Darshan of the Kamakhya pind by the unmarried: what lineage gurus prescribe
The speaker says that if one is married, or has a guru's order to go to the Kamarupa Kamakhya area, one goes; and going to the area is not forbidden even for the unmarried. What is forbidden is touching the pind in which Bhagavati resides, and if the original darshan does happen, which he says mostly no longer does, it should not be done with that bhavana. He tells listeners to ask their Guru Parampara or Kulguru rather than today's people who say nothing happens: those with lineage gurus forbid it. Their rule is that the unmarried may go, but when they enter for darshan of the original peeth and pind they should not turn their eyes toward it; they should look at the feet or at the adorning articles, and not take darshan of the pind itself. Take shikhar darshan, do puja and pradakshina there, but keep the mool darshan for after marriage, or for when the guru orders it and one has risen above all such things. One can still stay in the area and do tapasya, he says.
What secrets attach to the many forms of Bhagavati Pitambara?
Because Pitambara has many forms, the speaker says there is what is called a kramagat mantra, and a difference in her ekakshari as well, all interlinked. A high-calibre guru will tell which kind of ekakshari is used as samput with the shodashabhuja or ashtadashabhuja form, what her thirty-six letters are, and with which form's dhyana the sahasrakshari Brahmastra Vidya mala mantra should be recited.
If a lineage really does withhold tulsi, should it be said publicly?
No, the speaker says. Even if it is genuinely the case that tulsi is not offered in your naivedya, keeping the feeling of lokachar and for the sake of lokahita, this subject should not be told. The best thing about Shaktas, he says, is that they never give away their end; they keep it secret, because folk tradition would be defiled by it.
The vidhi of mudra and avaran pujan is never to be performed uncovered, yet it is now shown openly.
He says so-called Shaktas and others are now showing everything vigorously — mudra, the vidhi vidhan of avaran pujan and the rest — whereas at the time of diksha, when the guru paduka mantra is given, learned gurus say a thousand times that this vidhi is never to be performed uncovered, even before the guru himself. That rule, he says, is being flouted.
Can a group of youths use ugra prayoga against Sanatan?
Asked about a group of youths learning the most ugra prayoga who wish to erase Sanatan, the speaker says the thing can be done and several people are already attempting it. Those who do prayoga in this field are all young men, mostly unmarried, and all have done a good deal of purashcharan. Most listeners, he says, are not even initiated in any kula parampara, so they should increase their tapobala until that capability comes.
Continuous sadhana and nitya naimittik upasana bring the same capacity to know a person on sight
That capacity comes to you too, to a degree, when you do sadhana continuously, keep doing anushthan and poshan, and perform your sandhya upasana as nitya naimittik practice — you will begin to know the person before you simply by looking. He then turns back to the nyasa paddhati, in which the parampara descends from the deity to the first initiate and onward to your guru, however many crores of years it took.
How many generations of gurus must a disciple know?
Three kulas must certainly be known — one's own guru, their guru, and their guru: that is, knowledge up to the dada guru and the pardada guru in the kula parampara. When your guru received diksha, their guru would have done all the nyasa fully and properly and told them everything. Then comes your turn.
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.
Shaktis are also taken into a gaddi through one's own guru, without the sadhak proving his worth
The second, he says, is taking shaktis of this kind into a gaddi through one's own guru. In the first route the unworthy sadhak at least has to prove his worth; the guru assists, so he has some sense that he has to carry it forward, that he has laboured and stayed properly, and he makes the attempt lifelong. Even if suffering comes at first, such sadhaks steady themselves in time — ninety percent steady themselves; ten percent go on calling their own ruin, and are ruined.
What is wrong with receiving in five months what should take five years?
When, through some guru, what ought to reach you in five years reaches you in five months — or he gives all his things immediately and at once by performing such kriyas — then that maturity never comes, the maturity that would come to them in five years, to those who will do sadhana for five years. And on this account a great deal of suffering is received.
Is the rain of crores mayavi, given that an arghya is auctioned for lakhs?
A listener says that Vasant Vijay ji Maharaj now has showers of crores done, and then takes lakhs of rupees by putting up a bid in the name of a single arghya at the pujan, and that he therefore suspects the rain of crores is mayavi, only for show. He answers by name that he does not have much knowledge on this subject, because no such event has taken place before him. As for the rest, it is their own guru parampara; in the Jain parampara subjects of this kind exist. You yourself told us, and we have also seen, so he too thinks this thing may happen. You yourself say that in it seths become Indra and Indrani — so it may be that the rule there is that there is a bid for the arti and for all these things. Their own panth and sampradaya has its rules, and they will be running according to that. As far as the question of it being mayavi is concerned, he says, only he who has obtained this thing can tell it; you and I have not obtained it, so how shall we say whether it is right or wrong.
The power is obtained by befriending a Sanatani guru, serving him and taking diksha from him
He says they befriend a pure Sanatani guru who has shakti and samarthya, serve him, take Diksha from him and are made to perform sadhanas — and that the sadhaks of that level have always performed the sadhana of two mahashaktis: first Bhagavati Tara and second Bhagavati Shamshan Kali.
Such a sadhak enters the vidhi of brihad nyasa in his daily sandhya
He performs his nitya sandhya according to the parampara of his kula, and in doing so he enters the vidhi of brihad Nyasa.
Hindus repeat a hybrid puja as though it were correct, on the strength of Sabar mantras
He says some Sanatani Hindus repeat this hybrid puja as though it were perfectly correct — "you know nothing, so-and-so sahib walks with Kali ji, look at this Sabar mantra, look at that one" — and that the whole subject of the Sabar Mantra has been made a mess of.
This generation has seen the old ways and borne the tragedies, and the future rests on it
You are a generation, he says, that has seen all the things of earlier times and has borne great tragedies, and the future rests on you. If you dismiss these things as superstition and walk away with abuse, then when your next generation suffers it will abuse you; and if you prepare it today, that same generation will thank you tomorrow and call you my great grandfather.
After such defeats they sent their own scholars to learn, and traitors here assisted them
When such a defeat came to them, he says, these people would analyse: what is this thing? And it would emerge that there are siddhas there, people of this kind, siddhis of this kind. Then the same tragedy would follow: first they would send, with folded hands, their own learned men, those of their own who were of that sort; those people would learn all the things; after learning they would go and prepare it there. And the traitors here, the wicked people of that kind here, would then go over and give them support.
One who performs ten samskaras on a mantra must ask whether his own sixteen samskaras are prepared alongside, rather than point at anyone
Without knowing all that, the speaker says, if someone now performs ten samskaras on a mantra because it is not giving effect — will he do the ten samskaras of that mantra, or will he prepare his own sixteen samskaras alongside, and be told the sixteenth samskara at that time? The reason he does not point at anyone is that it would immediately become "you are opposing so-and-so, you bear malice". That is the reason, and he says he cannot and will not do it: he will stay within his own kartavya karma, and if you have viveka you will yourself try to understand why. Are these things lacking with him, by Bhagavati's grace and by guru adesh? They simply cannot be given out.
Can a Shri Kul initiate use a Kali Kul teacher's vidhi?
The speaker asks the listener directly: if you are initiated in the Shri Kul and we are in the Kali Kul, can you perform the vidhan of Kurukulla by the method we have given? By the vidhi given in my parampara, can you carry out the whole vidhi vidhan of the mantras and the rest that fall under Shri Vidya? This knowledge should be there for prayoga, he says — one ought at least to know who a thing is for, and how it could possibly be made public.
When sutak attaches to a mantra, how a mantra is made tyaajya and how it is again accepted are intricate, separate vidhans not meant for everybody
At what time sutak attaches to a mantra and at what time it does not, in which mantra it does not attach, and for all these vidhans how a mantra is then made tyaajya and how it is again accepted, which mantra is to be left — all these subjects, the speaker says, are very intricate and separate, and they are not for everybody. In his view, those who are not in a diksha parampara and are trying to gather this on a public platform have no concern with the subject at all. Go and take the information from those who are discussing it at length, and then carry out its practical vidhan; we neither discuss it nor ever wish to tell it, because a thing being shown practically is not for everyone and we cannot do the work of throwing you into a pit.
Can the adhikar for Vajra Vairochani sadhana be given online?
A listener remarks that the adhikar for the sadhana of Vajra Vairochani, without a mala, without vidhi vidhan and without a guru parampara, is being given online, and that it is astonishing. It is running nowadays, the speaker says, naming the person the listener has named and remarking that they can do anything, and that their guru is themselves. Take your enjoyment, there is no difficulty.
How should pranam be made, and what about the mudras?
Asked about the mudras and how pranam should be made, the speaker says: do it with both hands joined. For a special mudra, in whichever kul you are initiated, your guru ji will give you the knowledge of the mudra especially. And as for those who say about ordinary mudras that everybody can do them, that all can do them — brother, at the least there ought certainly to be upadesh for it. What is to be said. What is the difficulty in taking upadesh from someone? If it has to be done at all, then take the upadesh.
How can a guru mantra be made sharper and more powerful?
The guru mantra is already sharp and powerful, brother, the speaker says, because it is a parampara-borne mantra. For that we have to increase our own tapobal.
All sadhana begins from the guru
The speaker says that if a person has never done anything for themselves, if to this day one has done no sadhana at all, then at the very least this Guru Gayatri should certainly be used once in one's life. Sadhana is always begun from the Guru: the guru is Sumeru, the guru is the mountain, and all sadhanas should be started from the guru. After the sadhana of this mantra, he says, he will teach many more sadhanas that can be done comfortably at home to get free of one's problems.
What should those whose guru has left the body do on Guru Purnima?
Moving on to Guru Purnima, the speaker says that all those who have their own guru, their own sadguru — if that guru has gone to the guru mandal, to his own dham, his nij dham — should follow whatever niyam of pujan paath, havan yajna and daan punya exists in their guru parampara for his sake.
Can one still contact a guru who has taken a new body?
Asked whether, if the guru has obtained a new body, it is still possible to contact him in his former form and to take guidance, or whether that is an illusion, the speaker says: whoever the guru may be, when you have taken deeksha in a parampara, then even if the guru has obtained a new body because of the motion of his karma, the grace of the guru mandal remains upon you forever. In sukshma form the guru continues to bestow grace. Contact in the former form can absolutely be made; whether taking guidance is possible or not depends upon the guru mandal.
Who actually gives deeksha in a traditional parampara?
Keep in mind, the speaker says, that when deeksha takes place — if you are taking traditional deeksha — the person who sits there in body and gives you deeksha is not really the one who gives it; rather the Param Guru gives it, that is, the one who was the first pravartak of that panth, of that marg. In the marg we are in, he says, we are in the Shakta parampara, in the Shakta marg — but even in this marg our first guru is Bhagavan Narayan; the adi guru who is worshipped first is Bhagavan Narayan. That is, we hold in our parampara that Shakta deeksha is being given to you by Narayan.
Case story: a self-taught 108-path Shatchandi followed by three untimely deaths
The speaker says two people brought him nearly identical cases; he presents only the one who gave permission. A man initiated in the Vaishnava sampradaya was told by his Vaishnava guru, seeing his devotion to Bhagavati, to recite the Durga Saptashati — first nine paths, then a Shatchandi of 100–108 days. The guru gave him no vidhi at all for a home or temple parayan, so he gathered what he could from Durga Archan Paddhati and began on his own. Upheaval began even midway; in the three years since, three healthy family members died — two of his sons, leaving one daughter, and the younger brother he loved like a son.
What is the Vainayaki Navratri?
Asked about doing ten days of Ganpati, he introduces the Vainayaki Tantra and the Vainayak Navratra — nine days is a navratra, so it is held to be that. Listeners should know, he says, that however many tantra granthas we have, they are not all present in manifest form everywhere even today; and leaving the tantra granthas aside, in the puranas too a great many things have been altered.
What does it mean when the hair stands on end at a deity's name?
Asked what it is a sign of when the hair on the hands stands up on hearing something spoken of a deity or of Devi Maa by someone else, or heard on the phone, he says it happens on account of bhav. What sign? It happens because of bhav. Your bhav will remain joined; it will stand up.
Bamakhepa urinated upon the murti of Bhagavati Tara and Jagadamba still fed him by her own hand
If you wish to carry the Sanatan culture forward, carry it correctly; he says he will never agree with those who talk nonsense, and that too about Vedokta things. Now Bamakhepa is called Mahaguru in the tantra kshetra — he used to urinate upon the murti of Bhagavati Tara and throw the food away, and yet Jagadamba, the Mahamai, was so gracious that she would come and feed him with her own hand. Is there such capacity in his disciples, he asks; if they too were to say we will do this thing in this manner according to our guru, is there that much capacity? They will not remain fit for anything.
After three to five lakh of the guru mantra the mouth should stop asking such questions
Told by a listener that he was given a raksha mantra by his guru ji, that he has done separate sadhanas of twenty-one, forty-one and ninety days, that after watching a video he did three lakh japa, and that thirty-one lakh of the guru mantra has been done — the speaker first says it is a very beautiful thing. Then he says: after that, you now have no need to go searching on Instagram and Facebook for these things. It is a very great irony, he says, that you say you have done thirty-one lakh japa and even after that you are still asking a question; this state should simply not arise. Why did the desire even arise within you to put your questions before someone? Here after three lakh, five lakh, the voice stops coming from the mouth — the state becomes so good, so much shraddha comes upon one's aradhya, that whether you get distress or happiness you have nothing to do with it. It is very good that you have done such fine japa; but you now have no need to ask anything separately. Go on according to the guru.
Why does a guru forbid what a dream has instructed?
Asked why, when something is guided in a dream, the guru refuses it when asked, he says there are two chief causes. If your guru is very knowledgeable and has the knowledge, then if he is coming to know that you are being deluded, he will refuse. And the second cause may be this: if the guru is fit and proper and everything of his is in order, then it may be that you have not yet become fit for the sadhana that is being told. That is why your guru is refusing — either he wishes to have you do some other sadhanas before it, or the time has not come, and he is stopping you for some time.
Gurus formerly imposed a twelve-year oath after a siddhi — no prayoga until the capacity was consolidated
In the times of a year or two ago, the speaker says, after a siddhi was completed an oath used to be administered by the gurus for 12 whole years: that you will neither see nor listen to anyone, nor perform any tantric prayoga. For 12 whole years they used to have the capacity consolidated — whatever siddhi had been obtained on account of mantra bala was consolidated for 12 whole years. Only then did those things come into use, and so their effect was irrefutable, and they did not employ them here and there without cause.
Inside a kula parampara one becomes capable in sequence and receives the adesh for beejatmak sadhana
He says that when you go into a kula parampara you will become capable in the prescribed way, proceeding step by step, and you will receive the adesh for beejatmak sadhana. If you have gone into such a kula, and the sadhana of every shakti is done there in the prescribed way, then you will come to know that this subject is not so easy.
The more easily available a gupt subject becomes, the less its importance and effect
He says you can read it — search for these things now and they will be found easily — and then relate and understand. But these are gupt matters, and the more easily they become accessible to people, the more their importance will diminish, and when they are put to use they will give no effect. Because when the person simply comes to know that such a thing exists, there is no samarpan in him at all.
Collected PDFs and reels destroy the seeker's samarpan before the vidhi is even clear
He says that until that whole subject is clear, and you are getting the complete vidhi vidhan of a thousand mantras directly, your samarpan is simply being destroyed. The PDFs people arrange and keep on their mobiles and laptops, the most gupt of subjects being uploaded, videos being made, reels being made on Instagram — this, he says, will destroy you. Your samarpan will not remain, no bhav will arise within you; you will only know and say, oh, so that is how it is.
Are the multi-armed forms of Pitambara available in books?
He says that the two-armed, four-armed and eight-armed forms of Bhagavati Pitambara, and how the kramagat mantra will proceed in them, you will at least even now not find in the granthas. It is possible someone new may print it — so many are being printed daily that people may print it. But however much anyone may do, until a traditional guru expounds the matter and tells you, knowing the secret of those forms and building samarpan remain two separate subjects.
How should one judge whether a stuti or stotra may be recited?
He says that even the ordinary vidhi vidhan of these forms would be improper to do oneself without taking it from some worthy knowledgeable person of their parampara. For stuti, sahasranama and stotra, look at the phalashruti: where it is described that yes, anyone may do it, that if a householder does it these things were obtained, it may certainly be done. But if the phalashruti says it cannot be done without diksha, or if any kind of restriction, any vidhi-nishedha, has been placed in it, then it cannot be done. This, he says, applies to every form.
What is the principal sankalp in the guru mandala pujan?
He says that when you enter the field of tantra, in the guru diksha you will receive the whole description of the guru krama and the guru paduka; and in the tantric pujan of the guru mandala that takes place — every Purnima, or as the parampara has it — the principal sankalp is of exactly this subject: that in this ayana, whether Dakshinayan or Uttarayan, from this month to this month, in the time between two pujans, whatever tantric procedures have been performed and whatever known or unknown dosha has arisen from them, connected with prarabdha and the rest — a whole broad sankalp — for its nivritti we are taking the sankalp of the guru paduka pujan. And then the whole pujan takes place.
What follows the guru paduka pujan?
These are basic things, he says, for all those sadhaks who go into the properly sequential traditional sadhanas within a guru parampara. They do them. After it, whether it be the guru paduka mantra or the whole subject that follows, doing all of that — one's own tarpan, that is one's own marjan and so on, by which mantras it will be done, so that no dosha remains standing. Because its burden will fall upon the guru as well.
Traditional people are safe as they are; the rest will have to undergo it themselves
Who is doing it in the present time, he asks. Those who are traditional are safe as they are, brother; they do not have much to do. And those who are not required to do it are doing it with great enthusiasm, putting this out daily, showing that. Who will suffer that? They themselves will suffer it, in this very manner. They will then take birth in the second or third generation. There will be no gati, because this is a matter of kriya-pradhanta, and it cannot be destroyed.
Why is giving and taking limited until one is purnabhishikta?
For those who take, he says, the matter remains very ordinary; but it is the givers who are concerned — and it is for this reason that it is said that until one becomes purnabhishikta, this process of giving and taking should be kept very limited. And after becoming purnabhishikta, in the mandala, in the guru mandala, at least half of some grace comes about — that yes, dharma-enjoined karma is being done to increase the parampara — and there a great deal is set right by the grace of the gurus.
Rahu strengthens whatever the person already likes, rule-bound or otherwise
But this subject of Rahu comes into it so much, he says. What is Rahu? He strengthens that thing which we like. If a person likes the rule-bound way just discussed, then he will look for a path to become worthy, so that if he must work in this field it be done with the full niti, niyam and vidhi vidhan. But for one who wants to bypass it, Rahu will put exactly this in his mind: that these are useless, nonsensical talks with no basis at all. You would get a basis, he says, if we were to name two or four — but why should we? You enjoy yourself; we too are enjoying ourselves.
The Datiya wale Swami ji material holds a library of such gopaniya granthas
He says that in the whole brihad subject of the Datiya wale Swami ji, many such gupt subjects are given — his complete personal account, what his name is, who his guru is, all of it is told there, and in it there is material about all these subjects. And he says a library is perhaps also about to open there, in which his gopaniya granthas will be kept. Many sadhaks in the Datiya region watch the videos, and they may well uncover those things themselves, so more information will reach you.
Should an ordinary sadhak recite the Bagla Hridaya mantra?
Asked by a questioner who recites the Hridaya mantra of Baglamukhi and wants to give a satvik khappar at the end of the recitation, and who asks any initiated sadhak to tell him, the speaker answers sharply: when you know it is Bagla Hridaya, then ordinary sadhaks should not recite it at all. If you are an initiated sadhak, your guru will certainly have told you the vidhi of filling the khappar. Do not attempt to take things of this kind from another initiated sadhak.
Where can the vidhan of the Shakambhari sadhana be found?
The whole vidhan has been given on this channel, at the link he has pinned — the vidhan of the sadhana of Bhagavati Shakambhari. You will not obtain the vidhan anywhere else, he says; you will find it in the granthas of tantra, but you will not find it available on the internet like this.
What is the filling of a khappar?
There are a great many shaktis, he says, who move with a khappar in the hand. When you recite the Durga Saptashati — or leave that, look at what is shown on television — Bhagavati has taken up the khappar for the slaying of Raktabeej, and when she cuts his head she is filling his blood into her khappar. In just this manner the khappar has been spoken of in tantra as chiefly of three kinds, with various further divisions, and many divisions also according to guru parampara: there is the satvik khappar and there is the tamasik khappar, and in the tamasik khappar too many further divisions arise.
Where is there a temple of Shakambhari Durga?
Asked whether a temple of Shakambhari Durga is established anywhere, he says yes — in Madhya Pradesh. As far as he remembers it is Sambalpur; he asks anyone whose kuldevi is Bhagavati Shakambhari to comment. It may perhaps be around Narsinghgarh as well, or Sambalpur — it is at one of these two places, because the people there are connected and keep speaking with him. And the mahants and so on there are sadhaks of the Adi Guru Shankaracharya parampara itself.
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.
Old tantra books held by a hereditary sadhak should be studied, not the translations of present-day commentators.
If you wish to read books on the subject of tantra, then of all the old books, try to make contact with such a sadhak as has the old books, he says. All the commentators of the present time, who are translating things from Sanskrit into Hindi, are leaving it very difficult — meaning that they are turning the meaning into a distortion. They attach such notes of their own that you will be disturbed on reading it and will feel: what is this? So either study it under the guidance of some sadhak who can tell you its correct import, or else study the old books, obtained from earlier hereditary sadhaks, read and returned to them after increasing your knowledge.
What does it mean if a tantra curiosity wakes in you at any age?
This, the speaker says, is the main thing for those who are curious about tantra and want a guru. If at any age of your life a curiosity connected with tantra is waking in you and you wish to go on one path, then it is held that at some time, in some birth, your journey has remained incomplete.
What does the tantric guru parampara actually say about taking diksha?
For that reason, the speaker says, in the traditional things of the guru parampara of the tantra marg it is said that you do not need to take diksha from anybody — rather you must make yourself worthy enough that the gurus who have been yours at some time carry you into their own guru parampara. That is the reality, he says, and not that we want to go into tantra so we make anybody at all a guru.
Whom should someone from Bengal hold as guru?
If you are from the Bengal region, the speaker says, take Sri Ramakrishna Paramhansa and Ma Sarada as guru ma and guru pita, as guru ji, and do their puja-seva. No difficulty will come to you and no dosha connected with the mantra will attach. Do japa of their name — that is enough. If you are in the tantra kshetra, do it as well; even if you must do sadhanas connected with the tantra kshetra, do the initial puja of these very ones.
A gaddi has come by Ma's grace but the rules are not known — what should be done?
To Neelam ji he says first of all to note whether the gaddi that has come is a traditional one of the guru parampara. If your mother has given it to you, then you will run the same vidhi-vidhan that will already have been running. Secondly, if you wish to take it forward and hold a darbar and you are not established at all, then first you should do sadhana and so on for some time. Even after taking trivacha you should not hold a darbar for at least sava saal; rather you should increase your siddhis. And his own experience, he says, is that holding a darbar becomes somewhere a very great obstruction in a sadhak's progress. If you only want grace to reach somebody through the gaddi and his welfare to happen, then alongside it such sadhanas should be done, or such a vidhi-vidhan kept, that no obstruction of any kind is made in your own progress.
The guptata of mantras will not be broken for popularity, as those running an asur kula did
It is Kaliyug, the speaker says: anyone will say it is not so. He recalls a man who was running his own separate kula, an asur kula, who would give a hundred and one mantras with all the beejas shoved into them, saying we will earn money. He says that if he wished, with 30,000 on the channel, such videos could be made and views would grow comfortably — but his mind does not accept it.
Why do the descriptions of Nikumbhala and Pratyangira differ?
The form of Bhagavati Nikumbhala is held to be as described there, the speaker says; but if you go into differences of form, the ordinary dhyan mantra of Bhagavati Pratyangira describes her as four-armed. So here a slight difference of opinion, or rather a guptata, has been maintained about which is the real one — something you may perhaps come to know correctly only within a guru parampara. He says he too would not wish to reveal it fully.
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.
Who may teach the Saptashati or give it to someone outside the family?
To do it for someone within your own family — a son, husband, wife, parents — is a householder's duty and is fine. But to give Deeksha or teach others, as people are doing nowadays, one should at minimum be initiated in some Panth or tradition, have performed the Purashcharan oneself, and have the Guru's order.
The knowledge sat with those inside a guru-shishya parampara, and secrecy had its cost
Those who did sadhana within a guru-shishya parampara and travelled to the tantra peeths, tantrokta places, siddha peeths and Mahavidya peeths held the knowledge of these most hidden subjects. The speaker adds that the tradition of keeping things secret has also done us much harm, because those who are genuinely fit for them sometimes never receive them, and those to whom they should be given are not given them.
Householders learnt that there are more Navratras than the two they knew
Earlier householders knew only the Sharadiya Navratra and one other — beyond those, no Navratra was particularly known to them. Those who went into the field of sadhana, one-odd percent of people, were told by their gurus and had special sadhanas performed. Then, through YouTube and Facebook, a great many people came to know that there are two Gupt Navratras.
Which other Navratras are there, and must a householder keep them fully?
Besides these there are the Shakambhari Navratra, the Aghor Navratra and, in truth, many more such subjects which the sadhaks of a given guru parampara follow very well. But if you are wholly a householder, he says, it is not at all necessary that in these Navratras too you light a nine-day akhand deep and perform special pujan vidhi-vidhan; do ordinary pujan only.
For giving, five villages are left behind and the kriya done in the sixth
For giving it is said that one leaves five villages and goes into the sixth village, and it is done there. Having performed the kriya there, the whole of it is renounced upon the one to whom it is to be given, through these same seven pinds; and the disciple there will then wear what has been taken off.
It depends on the disciple's capacity — it may have to be cut down before he wears it
It depends on his own capacity — it may be that it has to be cut down and trimmed before he is made to wear it, or he will wear it wholly. But even in that there are a great many things. Very often, in the speaker's own experience, those who wear it are not able to manage it, because one person may have worked with such a siddhi for fifteen or twenty years and reached that capacity, while a new person takes it straight from that level, out of insistence.
A khatiya woven from moonj rope is used in several tantra vidhis, work differing by region
A listener says that in their guru parampara a rope is made from moonj and a khatiya is woven from it, which is later used in several tantra vidhis. Yes, he answers, according to the place and region different kinds of work take place. Moonj has very great importance.
Why is every secret not opened?
Every hidden thing is not for everyone, he says. There is some secrecy for us too, and some secrecy for you as well, and things have been kept secret for some reason. So do not insist upon every such thing.
A god-gifted bhagat is born into a kula where bhagati already ran — which he calls nepotism
The meaning of a god-gifted bhagat is straightforwardly this, he says: that you took birth in such a kula where the bhagati has been coming down, and it was obtained. He has spoken of this before. The gaddi that was there was obtained; whether or not there is capability within you has nothing to do with it — which is called nepotism. So here too nepotism happens. It happens in every line, he says, and it happens here as well, whether the son is fit or unfit; he gives the example of a political family in which a resignation is offered and not accepted, so that the heir simply continues.
What does Ganpati's pujan do for the oots of a house?
And the commentators comment in such a way that the mind gets spoilt, he says. So there are many such things which are obtained in a guru parampara, and it is according to that that he is telling you: when you do the pujan of Bhagavan Shri Ganpati, then by that the oots of the house — those that may be of your house — become very pleased, and Ganpati, doing grace, provides them with capacity; their condition becomes right for the house.
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.
What minimum does a guru give along with the Ashtakshari?
If not the whole of it, then at the least the guru will certainly give three things: Durga ji's kavach — not the Saptashati Chandi kavach, but the Durga kavach that goes with the Ashtakshari — and Bhairav ji's mantra. And he will give one adhyaya of the Saptashati, whichever it may be, depending on the kula parampara: if it is Kali ji's, he will say the Ratri Suktam; if the matter or the emphasis is connected with Lakshmi, he will say the fourth adhyaya; if it is after Bhagavati's grace and siddhi, he will say the Tantrokta Devi Suktam. But to say simply do this mantra just like that is a little improper. He marks this as his own view, and says the decision is the listeners' own.
If India was so rich in tantra, how did the Mughals and the British come to rule it?
Even the writers of tantra texts, the speaker says, put a question mark on this — he had read it himself once and spoken of it in a live: when our India was so rich in tantra, how in the end did the Mughals and the English come to rule over us, and where had the vidya of the tantriks gone at that time? Working in this field in the present time, he says he understands that their shakti had not gone anywhere. But the people themselves were duplicitous. There is no shortage of those who learn things from you and then turn them against you.
The tantric heritage survived undestroyed in every field, but those practising duplicity can still harm a few through influence
Even so, thank those forebears that this heritage has remained alive to this day in every field, the speaker says: the most fierce regions of tantra, everything, still stands everywhere; it was not destroyed. So in the present time too, those doing duplicity at a high level will not destroy things by their duplicity. But it is certain that, taking two or four or ten people into their influence, they will become entirely capable of doing them harm.
What an uninitiated person may do of Pitambara: stotras yes, mool and beej mantras wait
The speaker says that once the three arambhik sadhanas are done, one may recite the stotras of Bhagavati Pitambara. The mool mantra, the beej mantra and the like should be done only after being initiated, or else, after these arambhik sadhanas, only up to a fixed period of time; a Savalakh anushthan of them is not to be done, since for that one must be initiated in some parampara. The common preliminary things, the stotras, may be recited: the shatnam, the Sahasranama and so on of Pitambara, taken up as an anushthan. Without Diksha, he says, do first, in order, the sadhana of Dattatreya, of Ganpati ji and of Bhairav ji, and then take up the Rudrayamala's hundred-and-eight name stotra.
Whose fault is this insulting of scholars?
He says the fault is not the commenter's own: as the parents give sanskar to a child, so the child will act. You insult them because you have seen your own parents do it.
Pandits, brahmins, jyotishis and tantriks are abused alike, regardless of caste.
He says people have seen the pandit spoken to crookedly, the brahmin called a glutton, a hypocrite, a looter, the jyotishis called looters — and of tantriks the less said the better. Whatever the caste, whether brahmin, kshatriya, vaishya or shudra, if a person walks such a path and is a sadhak he is called a looter, a swindler, a fraud, a cheat, a fool.
What is the harm in glorifying Ravana?
He says that in the effort to glorify Ravana you insult Hanuman ji, you insult Ram ji, you insult Vashishtha Muni and you insult Agastya Rishi — and asks where you will suffer for it. He tells listeners to read and try to understand the puranas, to ask acharyas and scholars, or, if they do not know, to keep quiet.
What did Kaliyuga say in the time of Adi Guru Shankaracharya?
The speaker recounts that in the time of Adi Guru Shankaracharya, Kaliyuga, troubled, said: Maharaj, if you people go on taking avatar upon the earth like this, then what Kaliyuga is Kaliyuga, and by what will dharma's legs be broken — you will set all four legs standing. So this too, he says, is Kaliyuga, and its effect is what people are getting, so they will certainly do it. Know this too.
Should one correct another person's ritual at all?
In his view, the speaker says, it is not proper to say such a thing at all. Their difficulty will not be that they did not know and you are telling them, but that they are learned, that they have had and done so many Chandi anushthans and nobody ever said this. The matter sticks right there, so one is simply not to interrupt. If a correction is to be made, let it be made tactfully; if the next person's ego begins to be hurt, let it go.
The guptata of the core tantric pujan is never broken, and no video is made of a tantra peeth.
The speaker says that however many videos are broadcast on the channel and however many people are somewhat visible, the core people and the whole core subject are never broadcast and the secrecy is never broken. Only that much subject goes before you as would harm no one who sees it, so that no vidhan of his is revealed — whether it is the present Swarnakarshan Bhairav or the matter of Navratri, the core tantric pujan is simply not shown. He also says a video of the tantra peeth is never made, that people forbid it and he understands why.
What of the claim that pitr dosha does not exist and only japa is needed?
Asked about a widely followed sant who says that pitr dosha is nothing, that any dosha or illness is one's own karma from a previous birth and one should only do japa — and whether treatment should therefore not be taken — the speaker says the answer has been given many times, and that the sant is not greater than the Shankaracharya Maharaj, who has mentioned this subject with proof. It is true that it is the fruit of one's own karma, but the means for it have also been stated: what the causes are behind the dosha arising and how it is remedied. The whole matter will not come out by nam jap alone; if it did, why would all these subjects be discussed?
Self-absorption in the garb of a sant produces ashastriya speech that harms ordinary householders.
He says this becomes excess. When you assume the garb of a sant and crores of people begin to ask after you, a person falls into self-absorption and utters many kinds of ashastriya words, from which the harm is only to ordinary householders. He points to videos saying — what will come of feeding laddus in someone's name after he has died, what will come of the thirteen days of mourning and weeping, do nam jap instead and his sadgati will happen. It would have been proper, he says, to say that the divinity is obtained when nam jap goes on alongside the feeding of laddus; but to forbid it outright is improper.
A rejection of karmakanda amounts to claiming to be greater than Parashara and Vedavyasa.
He asks whether, with the Pitr Karma Vipaka and all that the rishis and munis have taught, you have become greater than Parashara ji, greater than Vedavyasa ji — for if his words were accepted in that manner, then the Srimad Bhagavat that comes within the puranas Vedavyasa composed would come to an end, the whole account of Dhundhukari would come to an end, all the subjects would come to an end. If karmakanda has no importance and one need only do nam jap, then why is so much shringar of the Lord done there, why is so much flower thrown along the way?
What do the granthas say about keeping a mantra secret?
If you look at any book or grantha connected with a tantric guru parampara that was written later, it is very often said: this mantra should be kept secret like the kulavadhu, this yantra should be kept secret like the kulavadhu. That is why the japa mala is to be kept in a gomukhi and not worn — because any other person who takes darshan of it will also obtain that punya.
He does not consider himself fit to give deeksha and sends seekers to a scholar of high order
Asked by Tiwari ji for deeksha, the speaker replies: what deeksha will you take from us? We do not consider ourselves fit to give deeksha, nor are we fit. Take deeksha from some scholar of a high order, who calls himself self-siddha, around whom siddhis hover.
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.
When is one being cheated by a guru?
If you are being asked for deeksha for every mantra, if you are being told to give 11000 and then you will get the deeksha of this mantra, give 21000 and you will get that mantra, and the japa is to be done only after taking deeksha — then it is a straightforward matter that you are being cheated. There are only two or three things for which, wherever a right guru parampara runs, money is involved: when you become initiated before someone they give you a mala according to their parampara; if you are being initiated in the tantrokta vidhi they give you the yantra and its full vidhi vidhan; they give the japa mala, the dharan mala, the kavach. These three or four things, and money is involved only once.
Nalanda burned with the authentic granthas, and no printing press stood behind them
When Nalanda university was burnt in the medieval period, all our authentic granthas and shastras were burnt with it. In earlier times no printing press sat there so that a book printed today would run to a hundred or thousands of copies and be distributed everywhere. It stayed in one place, in the gurukul; a man went and learned one shastra from his guru.
The knowledge was heard from the guru's mouth and held in memory
By hearing it from the guru's mouth and committing it to memory — as the school prayer of your own childhood became fixed in you simply by hearing it over two, three, four months. All mantras and shlokas stayed memorised in the students' minds, and the original was preserved somewhere; whoever became learned in that way would later, if there was the kripa of the Lord, write it down and keep it in his parampara and give it to his disciples.
The peers and fakirs learned as disciples of Sanatan gurus — a jihad of another kind
That as many peers and fakirs as there were, these people became the disciples of some great guru or dharma-dhurandhar of Sanatan sanskriti. He does not say that all of them did so, but holds that somewhere a jihad of this kind was carried out by them — this too has been a form of jihad. They became shagirds, took all the knowledge, and passed it to a disciple of their own.
The original is destroyed and the alterations pushed into the commentary
That whoever learned from a Ram bhakta received the teaching with the bhakti bhav of that Ram bhakta, but could not pass it on exactly to his own disciple; and when that disciple came to preserve it, the work done was: first destroy the mool grantha, and push as much as possible into the commentary. Into it were pushed such things as would make Indra the greatest culprit and Brahma a culprit, and cast aspersion on Brahma's samarthya.
Must everyone learn the chhandas before beginning?
He says all the Shankaracharya Maharaj's words are right, that one should walk according to varnashrama dharma. But he knows only this much: that saving our Sanatanis right now is itself a very great thing. If so much burden of karmakanda is put on — now learn the chhandas, learn how each is to be sung, and once you have learned you must do it exactly so — people think it better to run away. The loss is theirs, but he holds it his own responsibility to stop them, keep them, hold them; and later, when their state of mind is such and they are absorbed in Sanatan, they will learn all these things themselves. Then the Bhujang stotra sung in that manner will bring special kripa, according to the phalashruti.
Checks before Pitambara sadhana: sadhana sthal, kula devta's adesh, adhikara and guru parampara
Beyond the foundation, the speaker says, more has to be seen: what the sadhana sthal is like; who the Kula Devata are, what their bhog, puja and bhent is, and whether they have given the adesh that you may do Pitambara sadhana or not. If one has gone straight to the mool mantra, the shat-akshari mantra, one must check whether one has Adhikara for it at all. And when taking Diksha, what is the Guru Parampara, who is one's kula guru and how much does he know; diksha these days, he remarks, is being handed out online, and one must ask whether all that is correct and whether there is any vidhi-vidhan behind it.
Why is tantra not written down word for word?
Because tantra is a subject of anubhav. In Agama, every single thing is not written word to word and you will not find it written word for word. It is an experience that a guru gives his shishya, and that shishya gives his own shishya, and so the vidyas keep running in sequence.
The pujan of the sixty-four Bhairavs alongside the sixty-four Yoginis is rarely taught, though after a time the guru ought to give the adesh for it
It will astonish you, he says, that nobody tells this from the front — this is exactly the sort of subject people do not tell, that in the avaran pujan of the sixty-four Yoginis the pujan of the sixty-four Bhairavs is also to be done — whereas after a certain time the adesh for it ought to be given.
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.
How many generations of the Guru Mandal should be known?
Three, as with one's own family — father, grandfather, great-grandfather. In the Guru Mandal too: the Guru, the Guru's Guru, and the one above him. That is Guru, Param Guru and Parameshthi Guru. Only then can you perform the Guru Mandal worship in the Tantrokta Mandala, in which the Tarpan of three Mandalas is necessary.
What actually is a Guru mantra?
Every Kula — Shri Kula, Kali Kula, any of them — has its own Guru mantra: the mantra which, since that Guru tradition began, has held pre-eminence in that tradition in the Guru form. The whole grace of that Guru Mandal is in it, and everyone initiated in that tradition has the same Guru mantra.
A Guru advances a disciple who arrives already prepared, on the one condition that the knowledge is never displayed as pride
Because a Guru is obtained by fortune and so is a disciple. If you have learnt this much when you go to him, he will see that his disciple knows well and will find it easier to shape you, and will advance you quickly. The one condition: never display it before the Guru as pride — it must be submitted, not paraded.
Can one speak with the rishis of one's own parampara?
Asked what there is in tantra that is not, he answers that whether it be speaking with Vashishtha ji or Vishwamitra ji, or with anyone else whose guru parampara it has been, one can certainly speak with one's chief gurus through one's divya sadhanas. The foremost rishi of the Vindhya kshetra, foremost in the kula parampara, is Maharshi Agastya.
How is a sincere practitioner advised to identify an authentic guru lineage?
While acknowledging it's practically difficult to find a fully realized guru today, the tradition holds that progress is nearly impossible without diksha from a living guru of an authentic parampara — verified, ideally, by tracing at least three generations back (immediate guru, Parama Guru, and Parameshti Guru) as accomplished practitioners.
Tantric knowledge once guarded by lineage is now open to anyone online — and without a guru, that access dilutes practice rather than spreading it.
Where spiritual knowledge, especially tantric knowledge, was traditionally passed down through an unbroken guru-shishya lineage, the author notes it is now widely accessible to anyone with an internet connection — but warns that this access without a qualified guru's guidance risks materialistic misunderstanding and diluted, ineffective practice.
The siddhas who tried to give this knowledge left quietly, saying your generations will bear it
Because of a lack of yogyata, he says, the knowledgeable people who did try to give it certainly made the attempt. If ordinary men like us endure this on a broad scale, think what those who were siddha in their own time had to see when they tried to give it — why would they put up with it? They said, go, your generations will bear it, what is it to us, and left quietly.
When will a sadhak actually understand these rahasyas?
Go forward in this field and perform sadhana, he says, and all of it will be obtained by you, all of it will be known. These are the rahasyas: only when you attain them through sadhana will your buddhi be able to digest them and know them, and you will then be able to walk the right path again. Obtained without effort, from here and there, it will become rubbish for you, and you will only become a subject of ridicule — like people who write upside-down books.
Why are both teaching and doing necessary?
Only speaking, or only doing, will each leave a deficiency, he says. If he only gave you pravachan and motivated you and did nothing himself — no anushthan, none arranged, no example placed before you, no practical demonstration to practise — then it would be of no use. And if he only kept telling you vidhi vidhan, that this vidhi gives this and this path gives that, without trying to make you aware of other vidhi vidhans and kathas, you would still not be able to do it. Both, he says, are necessary for you.
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.
How much of an anushthan is actually shown in a video?
Take their own uploaded fifteen-minute video of a whole anushthan, he says. He thinks at least fifty people had joined that anushthan, yet not even those fifty watched the full fifteen minutes — the algorithm shows five to six minutes, ending at seven; perhaps one percent watched fifteen minutes, and a few to the end. So know, he says, that not even fifteen percent has been uploaded to you. Those initiated in some parampara will be understanding what is going missing in it. We cannot do that, he says. The subject of mudra you will never get to see in your life, and know that mudra is what occurs most of all.
What is wrong with channels that publish kula parampara material openly?
It is not necessary that a guru will show you everything at once, he says; one who shows you a great deal at once is trying to impress you. There are many channels on YouTube putting out publicly, in great detail, the hidden things that should stay within a kula parampara. And the public then does what it has no adhikara to do; doing it, it runs into difficulty, and then it abuses — you told us this would happen and this is what has happened to us. He does not know, he says, that there is a hair's breadth of difference between the bhutani mudra and the mahayoni mudra, and where the mistake occurs the story changes: in Bhagavati's place, a bhutani — there will be a scandal.
Why did tantra vidya fall into disrepute in society?
Because the vidyas reached unqualified people, the speaker reports from a discussion with a Maharaj ji. A tantra vidya perfected by one man was handed down by upadesh to his son; a guru, out of some greed or temptation, gave the vidyas of tantra to a person with no restraint, no capacity and no respect for the learned. He stresses this is not a matter of Brahman, Kshatriya, Vaishya or Shudra — it is the passing of these things into anadhikari hands.
Why was the Buddha avatar taken to counter the tantra vidyas?
To remove all these things, the speaker says, the Buddha avatar was taken and the Vedas were then refuted — the Veda is wrong. Those in a light position, on whom the effect of the vidyas reaching anadhikari people had fallen, went over in support and refuted the Vedas, and were pleased that Bauddha dharma was the best dharma. When this too became dominant and even a man like Ashok took Buddha's shelter, and Sanatan culture began falling into the pit, Bhagavan Shankar is said to have appeared as Shankaracharya, establishing four peeths in four places at the age of thirty-two.
If Kaal Bhairav stands with Bhagavati Brahmani in a temple, whom should one worship?
If Kaal Bhairav ji is installed in the temple along with Bhagavati Brahmani, then you should worship those very ones, the speaker says. If you are looking at the Ashta Bhairav according to the Ashtamatrika, that will apply only when you have it from a guru parampara. For whatever reason Kaal Bhairav has been installed with Bhagavati Brahmani in your temple, worship them; the remaining forms you may look at.
Does one obtain a doot when the Kaal Bhairav Sabar mantra is siddh?
Why would one not obtain it, the speaker answers — one certainly would. Go and ask Kaal Bhairav ji; then he will not refuse. But he adds that the questioners should ask the person from whom they took the mantra japa and the vidhi vidhan they are performing, since that person will have full knowledge of which Sabar it was done with and which Bhairav it was addressed to. In Bhairav ji, in Kaal Bhairav, he says, there is a great deal more besides.
Should a householder read into shamshanik and Aghor practice?
A householder should not read into these things at all, the speaker tells the questioner. And especially the youth: if you wish to go into shamshanik sadhana, into Aghor, in tantra sadhana, then do not go by way of YouTube and Facebook. If you wish to perform the most ugra sadhana, then absolutely do — sadhana exists to be done: make up your mind that you are not to go into grihastha, that you have to do sadhana too, that you have to do tamasik sadhana in the tantra marga, sadhana in the veer bhaav, and that you have to advance on that path. Advance by all means — but having decided, going with someone, under the guidance of some qualified guru, face to face. All sadhana does not happen from YouTube and Facebook.
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.
Once a siddha takes notice of a worthy sadhak, how does knowledge actually pass to him?
Of themselves they will perform some such kriya with you, the speaker says, or some such event will occur there that you will reach such a person yourself, or he will reach you; and they will raise these questions in your mind, so that you ask and they then tell. All these things will happen according to their will. So you will get the information. And if you are more worthy still, then it is story upon story — you will also get the chance to see things directly.
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?
In their kula guru parampara Bhagavan Shri Krishna, as Narayan, is the greatest kaul
The speaker says that in the sampraday to which they belong — Bhagavati Vindhyavasini Mahadurga being in their region — and in their kula guru parampara, Bhagavan Shri Krishna himself has been held to be the Mahakaul. There is no kaul above him; he has been called the Mahakaul. And the whole definition of Shakta, that in the middle of the assembly there is the Vaishnav form, has been taken from Narayan himself. There is no greater kaul than Narayan, who at different times performed the param siddhi of the Dus Mahavidyas. It is these whom they hold to be the Param Guru — that is, our guru is in the very form of Narayan.
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.
What is the value of svadhyaya even if one cannot practise everything?
Svadhyaya is never wrong, the speaker says: only if you do svadhyaya will you be able to give information to others. If svadhyaya is not done today, then since nobody can do so many things in his life, at least information can be given and people can be motivated. Tomorrow when you go before Hanuman ji you are going knowing only that you will recite the Hanuman Chalisa composed by Tulsidas ji — but when you come to know about his other forms, when you come to know about his samarthya, think how much your surrender will increase.
What is required before a householder sits on a vyaghracharma?
Asked what should be done if a tiger skin is obtained and whether it must be perfected before sitting on it, the speaker answers first that if you get one you should hide it, or the forest department people will come to know and will carry you off. If it is coming through the guru parampara and you know it, then at least first do its documentation; and if you are receiving a new one, then hiding it is the greatest matter so far as he knows. The second thing is that before a householder does sadhana seated on a baghambar, there must be proper diksha — and according to him, when the amnaya diksha, the shakta diksha and the rest have taken place fully through the kula parampara, then afterwards, by the guru's adesh, when the sadhana in Veer bhav takes place upon it, then you should do the japa of Bhagavati and the rest upon it first. To do siddhi directly upon it, he says, is in his view forbidden.
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.
What should a sadhak do with a yantra before avaran pujan?
Among the sadhaks in his own sadhana parivar who take up the fully tantrokta path, the very first thing he has done is abhishek: the vidhi of abhishek — do abhishek, keep doing abhishek. When 108 abhisheks are completed, and along with all the abhisheks the archan too, and when both of these are complete, then slowly he checks how far each has reached and what the position is. Then, of those, he teaches the avaran pujan.
Should someone of a sannyas parampara take up sabar mantras?
Asked by a questioner of a sannyas parampara whether he too may do the sadhana of sabar mantras, he says: if you wish to do work of lok kalyan, if your interaction is generally with people and you go among them, then by doing sabar mantras you can give benefit to somebody. Otherwise, being of the sannyas parampara, he thinks the questioner should do maximal naam jap of his own ishta aradhya, or whichever sadhana stands in his parampara.
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