Kavach
Kavachas are not just for protection. Many sources recommend doing sadhana of the kavach of your ishtha as a very important step for a beginner, since it not just gives protection, but also accelerates paap-naash. Kavachas typically include lots of names of the deity, requesting them to protect corresponding parts of the body. For Sadhana, Kavachas should be chanted loudly.Related
A protective text or armor recited for a deity's shielding power — such as the Durga Kavach or Hanuman Kavach.
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Mahamrityunjay Kavach over 27 nakshatras for illness medicine cannot cure
When the body has much disease and medicine has no effect, the speaker gives the Mahamrityunjay Kavach — it has beej mantras, so only those who can pronounce it should do it. It is done not for nine days but only five, the five before Shivratri, starting about Navami: 27 paaths daily, one per Nakshatra. Hold the bilva giri (bel-fruit pulp) in the hand, take the list of the 27 nakshatras, and before each paath say: "Sadashiv, for the shanti of Ashwini nakshatra, and of any disease born of it that is affecting my body, I do this paath" — then the kavach; then Bharani, Krittika, and so on through all 27, in the bhaav that they are being pacified. The full Sanskrit vidhi differs for each; this is the short form. Afterwards the single bilva giri is placed on the Shivling.
Reciting a kavach in Hindi instead of Sanskrit
To a listener who recites Bhagwan Dattatreya's Kavach in Hindi, the speaker says: absolutely, do it in Hindi, with full bhaav. Once the Hindi is done, you can gradually move to the Sanskrit.
Kamakhya Kavach during menstruation
Can a woman recite the Kamakhya Kavach while rajaswala? Yes, the speaker says — it is given on the channel under that very title, the kavach that protects even in ashuddhi; a rajaswala woman may recite it at any time. The manner: do not go to the puja place, do not light dhoop or deep, do not go where the devatas are; bathe, stand anywhere outside the puja place with folded hands, and recite it mentally — that is enough. No other paath may be done in that state.
What is the step-by-step ritual protocol to protect a home from dark influence (Abhichara)?
A minimum of 41 days of oblation performed outside the home (or four rounds of 11 days), followed by nightly mustard-seed sprinkling and clove/camphor fumigation at home, with continued weekly oblation using either a deity's hundred names or, for those without any ritual mastery yet, the Hanuman Chalisa.
Does reciting protective mantras or a Kavach quietly (in a low voice) in a temple still work?
Yes — reciting seed mantras and protective texts like Hanuman Kavach quietly in a temple is fully effective, and is recommended over reciting loudly in a public space where it may alarm other people.
What can be done if a spouse becomes irritated or troubled whenever worship or sadhana is performed at home?
If the irritation stems from a negative influence on the spouse's body, discreetly consecrate salt and sugar with the mantra or Kavach already being practiced and have them consume it without being told; if it is simply behavioral resistance, address it through calm conversation.
What is Shree Kalika Kavach and when is it used?
The speaker says the Kalika Kavach belongs to the Kalika Kalpa of the Rudrayamala Tantra and its viniyog is only for the destruction of enemies — there is no viniyog in it for the Devi's pleasure or love. It is for the most extreme situation: a person walking the path of dharma whose wealth, honour, family women, land or property are under the evil eye of a wicked man so strong in power, money and standing that no one can stop him, and the victim has no help from the administration and no money to act. In ordinary situations, he says, a Brahmastra is never used; use it for petty harm and you yourself will suffer the consequence.
Precaution: the Kalika Kavach is svayam-siddha, so a householder without tapobal must do it only as told
The speaker says this Kavach is svayam-siddha in itself and gives immediate effect. But if you have no Tapobal at all, and especially if you are a householder, try to do it thoughtfully and exactly as he describes. His purpose in the video is only to give information; doing the sadhana under the direction of a highly knowledgeable and discerning person would be better. He is not trying to create hatred toward anyone; the aim is that, within shastric limits, when no path remains, a dharmic person takes refuge in the Devi to protect his own life and is not harmed.
Where the Kalika Kavach is recited: a Kali temple outside the shmashan, never at home
The speaker says this Kavach is never to be recited at home; it must be done in a temple of Kali — any Kali: Raksha Kali, Bhadrakali, Dakshineshwari Kali, Adya Kali or another — which must not stand on shmashan ground, though nearby is fine once outside its boundary. A Shiva temple beside the Kali temple is excellent. If no Kali temple is near, the second option is a Shiva temple, the more secluded the better, but never on shmashan ground. A beginner must never go straight to a shmashan for this; the full Marana Prayoga vidhan given in the Phalashruti is not done directly — initiated people do that.
Starting tithi and setup for the Kalika Kavach sadhana: red dress and asana, two lamps, boondi laddu, camphor and cloves
The speaker says the sadhana is begun on Ashtami or Chaturdashi of Krishna Paksha, or on a Krishna Paksha Tuesday or Saturday. Clothes are red only and the asana is a red blanket. Two lamps: a single-wick mustard-oil lamp in the name of Kalika, and a four-wick lamp in the name of Kaal Bhairava. In Naivedya, at least one boondi laddu in each of two places, with one cardamom and two cloves on each. After the recitation, on the bare ground, two pieces of pure camphor together — bhimseni or the tablet kind, not the two-rupee variety — with a pair of cloves on top, in two places, are lit at the end, and a Bali of jayaphal is also given. The whole thing, he says, is a Dakshinachara practice that comes under the most ugra prayogs.
Diet during the Kalika Kavach sadhana: no bar on meat, but then a yearly bali and madira to Bhairav become compulsory
The speaker says there is no restriction on eating and drinking during this sadhana — garlic, onion, meat, all may be taken. But "no restriction" does not mean "no consequence": keeping the rules with purity is much better. If you eat and drink and do the sadhana that way, you will then have to give a Bali at the Kali temple once a year and offer madira to Bhairava ji — and if you do not give the bali, there will be ghaat. If you do not eat such things, none of this is compulsory. Then what you are already doing is more than sufficient.
Daily recitation of the Kalika Kavach: 108 paths of the mool kavach in the temple at sandhya
The speaker says the daily requirement is 108 recitations of the mool Kavach, at sandhya. Eat during the day as usual, then go to the temple in the evening and sit from 6 or 7 PM until 8, 9 or 10, as long as you can; sitting outside the temple is fine as long as it is within the temple courtyard. First remember Guru and Ganesha, light the lamps, do Achamana and the other opening acts, then recite the mool kavach 108 times, leaving out the purva-pithika and Phalashruti; recite the phalashruti once at the very end, and after the 108 paths make the samarpan.
Intensifying the Kalika Kavach: one black urad seed or clove per path, burnt in a camphor khappar
To make the practice most intense, the speaker gives an extra vidhan: count out 108 whole black urad seeds, keep an earthen lamp or Khappar with a little bhimseni camphor already in it, and for each full recitation of the mool Kavach (without purva-pithika or Phalashruti) hold one seed and drop it into the khappar. When all 108 are in, add more camphor, invoke Bhagavati Kalika — mentally saying: "O Bhagavati, accept the energy of this kavach and grant me the capacity that whenever I use it with a sankalp for someone, all that Bhagavan Bhairava and Bhagavan Shiva have said in this kavach be fulfilled; may my dharmic work be complete" — and light it. Cloves may be used instead of urad; with cloves the separate clove-and-camphor Bali is not needed afterwards, with urad it still is. Crackling of the burning seeds or cloves means nothing.
Disposing of the Kalika Kavach naivedya, and serving a dog daily as Bhairav's vahan
The speaker says that if the Naivedya was placed before the Devi's image there is no issue; but if you set it down below, place it on a paan leaf or in an earthen vessel. Afterwards it can be fed to any animal — a cow, or a dog; if a dog is found at night, feed it to the dog. And the dog, as the vahan of Bhairava ji, must be served by you every day.
Duration of the Kalika Kavach sadhana, and the caution for women
The speaker says the sadhana must run at least 41 days — one Mandala. In the most extreme situation — a bhoot-pret problem that cannot be caught, or you are very badly trapped — continue for three months or 108 days. A woman may do it too, but he warns that a woman doing this kind of prayog may face a small issue later: if she is unmarried, she may have difficulty conceiving after marriage. He is not saying it will happen, but it can; so women should think carefully and do it only if there is no option, and it is best if the men of the house do it. Mothers and sisters should never do it long: even in the worst situation at most 21 days, because beyond that the ugrata rises sharply, and controlling that ugrata would then be their own responsibility.
Jayaphal agni bali after each day's Kalika Kavach recitation
The speaker says the jayaphal Bali given each day after the recitation is a fire bali, not a cutting one. Place three, four or five pieces of camphor together on the bare ground — not in an earthen vessel, though in 99% of cases he always says to use one; because this is the harshest, most ugra prayog, it goes on the ground (if someone objects to burning on the ground, use an earthen vessel). Set the jayaphal on it, say "Mother, accept this bali, be pleased and grant siddhi", and light it. Then take water in the hand and make the samarpan, or offer it mentally to the Mother. Always pour water beneath the asana and touch it to the forehead.
Daily morning Shiva puja that must accompany the Kalika Kavach sadhana
The speaker says the worship of Shiva ji is absolutely compulsory in this vidhan, because it is a most ugra prayog and you are a householder who must not incur any dosha; those who leave the video halfway will have trouble later. Every morning from the first day to the last, at the same temple where you do the Kali sadhana if it has a Shivling — otherwise at a Shiva temple nearby — do abhisheka of Shiva with milk, curd and jaggery, light a ghee lamp, and recite the Rudrashtakam or Shiva's 108 names, whichever you can manage, or jap five or ten malas of the Panchakshari Mantra. Whether or not you wear a Yajnopavita, jap without Pranav; women also jap without pranav.
Using the Kalika Kavach after the temple cycle: daily maintenance at home and a named sankalp when needed
The speaker says that once the Kavach is made siddha this way, the enemy troubling you will receive fitting punishment during the sadhana itself, so be at ease on that count. If the need ever arises again in life, then after the 41 or 108 days done outside in the temple, continue at home with one recitation morning and evening — no more is needed; it only has to stay in memory. When needed, take a Sankalpa in the temple: if a known person is troubling you, by his name — "O Bhagavati, this person is troubling us in such-and-such way; give him fitting punishment so that he stops" — if that is the situation; and then recite the kavach 108 times.
Times when the Kalika Kavach becomes vajra-like: grahan, Diwali, Mahashivratri, Sharadiya Ashtami night and sandhi puja
The speaker says that whenever there is a Grahan, or Diwali, or Mahashivratri, or the Ashtami night of Sharadiya Navratri — the time of Bhagavati Kalika's manifestation — and the time of the sandhi puja, if you light 108 lamps as deep-dan and recite this Kavach then, the kavach becomes like a vajra: most ugra and amogh, and when used it gives immediate effect.
Misuse of the Kalika Kavach rebounds twofold; the bali version is withheld and it is a last resort
The speaker warns that if you use the Kavach without cause, on a person who is not in the wrong, or with adharmic conduct, it will give a tremendous double effect on you and destroy you yourself. He says there is a further method of using it on an enemy, in which Bali and so on are given, by which the enemy becomes utterly nistej — without lineage, without wealth, and much more — but he is not giving that; use only the balanced form he has laid out, which will already give a very large result. Choose it only as the final option of the final path, when no other way is seen.
What recitation count is needed for stotra or Kavach mastery (Siddhi), and how should Havan, Tarpan, and Marjan accompany it?
1,100 recitations are the standard count for stotra or Kavach Siddhi unless the text specifies otherwise; the accompanying Havan should use the deity's 108 or 1,000 names, followed by Tarpan (108 or 10 times) and Marjan (11 or 1 time) proportionally.
First anushthan under black magic: at the nearest temple, never at home
The speaker's first task: whatever anushthan is taken up — Bhairava, Mahabhairav, Batuk Bhairava, Dattatreya's Vajra Panjara Kavach or Vajra Kavach, or any Kavach of the shaktis of Jagdambika — it must never be done at home the first time. It is to be done at the temple nearest the house where one can sit and do path. The count may be kept low, 21 or 27, and raised once practice sets in, but in the earliest period nothing at all is to be done at home.
Repeating a completed anushthan at an old Siddha Peeth or Shakti Peeth
The speaker's fourth task: once the temple anushthan is complete — say 11, 21 or 41 days of Dattatreya's Vajra Kavach, as one could manage — go to a Siddha Peeth, famous Shakti Peeth or other divine peeth near home that is 100 or 200 years old and locally held to be a jagrit peeth; the deity there can be any shakti. Repeat the same anushthan there for at least 3, 5 or 7 days, staying if it is far, commuting if close: 108 paths a day and a daily Havan, nothing elaborate. Seven days there, he says, completes one level: the shaktis whose kavach was recited awaken, and their yoginis, rakshikas and Bhairavs begin to walk with the practitioner.
Why might a consecrated Bhairavi Kavach cause anxiety when worn, and what is the remedy?
Anxiety from wearing an energized Kavach signals negative energy already present in the wearer's aura, or something ingested through black magic — remedied with 7 days of a Shiva-temple camphor-clove procedure alongside Kshetrapal Nikasi on 5 Tuesdays and 5 Sundays.
Is a consecrated Rudraksha mala protection enough on its own, or is a Kavach also needed?
A consecrated Rudraksha is sufficient protection for someone who avoids meat and alcohol — but anyone consuming meat or alcohol, or visiting impure places, should wear a Kavach of their Ishta Devata or Bhairav alongside it.
After the temple cycles: nikari of the house, bandhan, Bhairav yantra installed, kavach for every member, daily dhooni and havan
The speaker says that once the 21-day cycles were complete at the temple, he taught the man how to do Nikasi (nikari) of the house himself, what to charge (abhimantrit) and how, and how to do Bandhan of the house. By that vidhan the house was bound and a Bhairav Yantra installed in the home. After the nikari, yantras made and charged by the man himself were put on every family member to wear as Kavach. Then the daily Dhooni for destroying abhichar, done with the stotra, was started in the house, and Havan too; each step was explained and done one by one, with much time and effort, and only then did the tantra's effect begin to lessen.
How long relief from a marana prayoga took: from Chaitra Poornima to a quiet house eight months later
The speaker says the effect faded gradually: relief began around March-April, the whole vidhan was complete around Chaitra Poornima, and by the end of November, eight to nine months on, no voice had been heard, no blood splatter had appeared, the wife's foot had no problem and no one else had any disturbance. The man still does the practice every morning and evening, and the other family members have been taught what to do, the Kavach and other recitations, and have all started. The family grew strong, understood, and is safe today by the grace of Batuk Bhairava, he says.
How is a gold or silver hymn/Kavach locket properly consecrated?
Coat it in ghee, pour a stream of fresh milk over it, bathe it in Panchamrita and water while reciting Devi Suktam or Atharvashirsha, then recite the target deity's Kavach or mantra over it — the same method used to consecrate a Mangalsutra before marriage for lifelong protection.
How should a practitioner choose their lifelong protective hymn (Kavach)?
By spontaneous, deep heart devotion (Bhava) toward a deity — genuine emotional connection outweighs horoscopic placement (5th, 9th, or 1st lord) as the selection criterion.
Recited with the Tantrokta Devi Suktam both before and after a fierce hymn or Kavach, to seek pardon for known and unknown ritual errors
To seek forgiveness for known and unknown ritual errors — it should be recited alongside the Tantric Devi Suktam both before and after any fierce hymn or Kavach.
What does it take for a mantra-stotra to give a direct, visible effect?
Which tithi outside the parva-kaal a mantra-stotra can be made siddha on depends on which deity it belongs to and its own full vidhi-vidhan. Ordinarily a kavach can simply be recited while staying in a Shiva temple, but a mantra that is to become siddha with a directly visible effect needs the complete vedic rules followed, including japa of the mrityu-sanjivani mantra — which makes the process a genuinely difficult one.
Can an ugra beej mantra be taken up without a guru's specific direction?
A very ugra (intense) beej mantra should only be taken up in greater measure once one is formally diksha-taken into it by proper vidhi-vidhan. Someone already guru-diksha-taken should proceed with the guru's permission, first completing an anushthan of Bhagavati Kali's kavach, and only then take up the japa as far as capacity allows.
How can small children be protected from harmful things?
Small children can be protected by making a suraksha kavach and having them wear it. It may be made through whichever siddhi one has performed — for instance whatever stotra or stuti one has recited in quantity during Navratri.
What decides whether a person survives after answering a Milan call
The speaker says that what happens to a person who steps out on a Milan call is a separate matter from the process itself and depends on his preparation: the state of his protective deities, whether his house is under Bandhan, whether there is a Kavach on his body, and whether he is a sadhana-doing person or an ordinary one. He says all of that — one's Punya, Tapobal, puja-path and household deities — is put to the test there. If one's punya is active and the deities are able to protect, one may survive even after going out. Otherwise, if the karma has been done fully and one has come out within its reach, there is very often an 80 to 85 percent chance that survival becomes difficult — whatever cause the death is then given.
What are the two versions of the Ram Raksha Stotra, and how do they differ in application?
The most popular version was composed by budha-kaushika; a second, somewhat shorter version comes from the Padma Mahapurana and has a specific application as an armor (Kavach), frequently used by those worshipping Goddess Tara or Lord Ram alongside forms of the Goddess.
Which specific tantric acts genuinely require a physical Guru, and which do not?
A physical Guru is specifically required for the six manipulative acts (Shatkarma), Maran, specialized Vashikaran, crematory operations, complex exorcisms, or specialized binding procedures — for standard hymns, Kavach, and mantras, a Guru is mainly needed for Sanskrit pronunciation guidance, which Hindi recitation can substitute for in the meantime.
Home prayoga against an enemy inside the family: prerequisites, no names, and nine days of Gupt Navratri
The speaker says the home stage came only after the man had completed the full vidhi-vidhan at the shrine, put on the Kavach, and learned Yantra and Tarpana — three to four months of learning — and seemed at an initial level able to carry it. He then told him how to apply it at home, with one rule: take no one's name. Those who do Mahabhairav know there is a provision for naming, but here the Sankalpa was to be only for "known and unknown Shatru" — whoever it is will understand their own position. The man began the Anushthana at home during Gupt Navratri, for nine days, by the vidhan he was given, using certain Tantrokta items: things done Abhimantran were to be mixed into the food, which everyone at home would eat as they normally do.
Secrecy rule for the Vansh Vriddhi Durga Kavach: only the spouse and a guru may know
The speaker says that while this vidhi is being done, a husband should let no one but his wife know of it, and a wife no one but her husband. If the couple has a Guru or a guide, they may discuss it with and ask that person. No other person is to be told about it or asked about it.
Origin of the Vansh Vriddhi Durga Kavach and which parts of the text are recited
The speaker says this Kavach is described as given by Bhagwan Surya Narayan, and its name is Vansh Kavacham, or Vansh Vriddhi Durga Kavacham. A PDF of the text is linked in the video description. The full opening vidhan and the phal shruti are recited only the first and the last time; the mool kavach (core verses) is what is recited many times.
Vidhan for making the Vansh Vriddhi Durga Kavach siddha: seven days of 108 recitations
The speaker says the kavach must first be made siddha: recite the mool kavach 108 times daily from Ashtami to Chaturdashi of any month's Shukla or Krishna Paksha, at home or in a Durga temple, in yellow or red clothes, facing east or the murti, with two ghee lamps lit. Take a Sankalpa for the kavach's siddhi and a child; husband and wife both wear Kusha and a Pavitri ring first. Through each set of 108, a lotus flower, a whole bel fruit or an unbroken water-coconut stays in the right hand, counted with something else, and is then offered at Bhagwati's feet. A first Anushthana should reach at least 1100 recitations in all.
Protection of the child in the womb and after birth by continuing the Vansh Vriddhi Kavach
The speaker says the consecrated Kavach made in the anushthan is worn by the woman at the neck or the waist. Once conception happens, if the anushthan is kept up regularly as one is able, the child in the womb is protected; after birth Bhagwati's grace stays on the child and the Yoginis keep it protected and nourished. He calls this a very special and excellent kavach.
Why the Vansh Vriddhi Durga Kavach is being made public despite its rule of secrecy
The speaker says the text itself states that this kavach should not be published everywhere. He is sharing it anyway because, in his view, the present time needs people to know and do it: lineages are stopped in many ways, and Abhichara is sometimes done against good people. For that reason, he says, the kavach is being brought into the open, and he asks everyone to do it.
Daily recitation of the Vansh Vriddhi Kavach after the anushthan and re-consecrating water
The speaker says that once the anushthan is complete, the mool kavach is still recited every day: at least seven times, and 27 times is best. When the consecrated water is used up, or none was kept, water is again placed near Bhagwati during this daily recitation to be consecrated, and both wife and husband drink it.
Scope of the Hanuman Badvanal Vidya: siddhi methods and prayogas
The speaker says Shri Hanuman's Badvanal Vidya is so vast that it cannot be squeezed into a few words. He says it has a brief siddhi method and an extended one, each giving a different level of effect, and that the siddhi method and the Prayoga method are separate matters from its benefits. He lists the prayogas it has: against Abhichara, for an old pishach dosh, for freedom from debt, for curing disease, for Griha Bandhan and for Kavach protection, each with its own vidhan.
Powers after siddhi of Badvanal: kavach for others, griha bandhan and destroying bhoomi dosh
The speaker says that beyond the benefits already listed, if a person attains siddhi of this vidya, Badvanal contains such vidyas that he can make a Kavach and the like for another person as well. He says Hanuman grants the capability to do Griha Bandhan and griha rakshan, and to stand in a Bhoomi Dosha where the biggest pret or pishach is present, for example land under which a bone is buried; if the anushthana has been done properly and Hanuman's grace obtained, the person himself becomes able to destroy such a bhoomi dosh.
Hanuman's tantrokta kavachas and yantras on bhojpatra, energised by the Badvanal stotra
The speaker says Hanuman has many tantrokta kavachas and Yantras. He says they are made on Bhojpatra at a specific time, then given siddhi and made abhimantrit with this very Badvanal mantra and stotra in a specific Nakshatra or Parva Kala. He says if such a Kavach is filled into a gold or silver case and worn, or put on someone else, it gives special benefits of many kinds; this too becomes possible for one who does this anushthana.
What are the three stages of a successful Abhichara attack once early warnings are ignored?
First, Uchhatana disrupts the person's spiritual practice, making them averse to sitting for Japa; second, Vidveshana erupts severe domestic conflict especially during prayer times; third, accumulated Tapobala dissipates entirely if the person turns arrogant or disrespectful, breaking their protective Kavach instantly — after which the full impact of the strike lands.
Birth Ashaucha lasts five weeks, mantra awakening takes 27-108 recitations daily for 40 days, and Parad Shivling rules exceed most householders
Ashaucha after a birth in the family lasts five weeks; consecrated Kavachas can be worn directly with daily Bhairava Brahma Kavach recitation; awakening a mantra takes 27-108 daily recitations for 40 days; and Parad Shivling worship requires rigorous rules not easily kept by general householders.
Bhairav worship at home: which form is safe, and why a Bhairav kavach should be kept siddha
The speaker says every follower of Sanatan Dharma must worship Bhairava at home, and the doubt that Bhairav puja cannot be done in a house should be set aside first; what matters is knowing which form to worship. Bhairav's Ugra (fierce) forms are not worshipped at home. One who knows one's kul Bhairav should worship him; otherwise one should worship Batuk Bhairav at home. He adds that some member of the house — especially the head of the household, or anyone who is a sadhak — should keep a Bhairav Kavach siddha for protection in life; there are many Bhairav kavachas, each potent in its own right, and the one he teaches here is the Batuk Bhairav Brahma Kavach.
Batuk Bhairav Brahma Kavach against abhichar, brahma pishach, masan and shakini
The speaker says the best use of the Batuk Bhairav Brahma Kavach is for a person afflicted by Abhichara — especially by a brahma pishach, a Masan, or a Shakini, which people also call a Chudail or dakini. If such a person attains siddhi of this kavach, he says, they are certainly freed from all of these by Batuk Bhairav's grace.
Protecting a pregnant woman with the Batuk Bhairav Brahma Kavach
The speaker says that if a pregnant woman of the house is under some prayog, has trouble in the stomach, or is getting a great many dreams, the Batuk Bhairav Brahma Kavach protects her fully. This works whether or not one has done the kavach's anushthan: even its ordinary recitation, done with a mustard-oil lamp lit, gives her complete protection.
Batuk Bhairav Brahma Kavach with a sankalp against marak dasha and accident risk
The speaker says this kavach is extremely powerful in itself and gives its effect at once. If a Marakesh Dasha or antardasha is running in one's birth chart or lagna chart, or any marakesh influence raises the fear of mishaps and accidents, one should take a Sankalpa on that subject and recite the kavach; that too gives protection.
Shani-Rahu pishach yoga: its effects and the Batuk Bhairav Brahma Kavach as its remedy
The speaker says that if Shani and Rahu are joined anywhere in the chart — in the same house, the same sign, or by aspect — a pishach yoga forms. When it bears fruit, a state of Abhichara arises or things get attached on the road; negative energies trouble the person, they become confused, fall into depression, and can even be possessed by some negative force. In all these situations, he says, the Batuk Bhairav Brahma Kavach is a mahabrahmastra that acts with a jolt and great intensity.
How often to recite the Batuk Bhairav Brahma Kavach, and the schedule for its siddhi
The speaker says the kavach can ordinarily be recited every day as much as one wishes — one, five, eleven or twenty-one times — with no problem at all; but awakening it, attaining its siddhi and then doing daily recitation is far better. For siddhi one may begin in any parva kaal — a Navratri, Mahashivratri, a Grahan, Diwali, Holi — and do as many repetitions as possible in that period. If no parva kaal is near, one starts on Ashtami of the Krishna Paksha and continues through Chaturdashi with 121, 100 or 27 recitations daily, as many as one can, best done in the evening or at night.
Rules for the Batuk Bhairav Brahma Kavach sitting: diet, preliminaries, attire, who may recite, direction and dedication
The speaker says only this much need be kept: sattvic food and Brahmacharya; even after eating in the day one may recite at night after bathing and putting on clean clothes. The preliminaries — sitting on an asana, achaman, Pranayama if one knows it, shikha bandhan, Sankalpa — should be done. Clothes may be red, yellow or white; women, men, children and the old, married or unmarried, may all recite it. The direction, especially while attaining siddhi, is east or north; the kavach is dedicated to Batuk Bhairav's picture or vigraha after worshipping him, or else at a Shivling; and the recitation begins after remembering the Guru and Ganpati.
Structure of the Batuk Bhairav Brahma Kavach for repeated recitation: Purva Pithika, the eleven-shloka Mool Kavach, Phal Shruti
The speaker says the Brahma Kavach has three parts — Purva Pithika, Mool Path and Phalashruti — and when doing many repetitions the whole text need not be read each time: the Purva Pithika is read once at the start, the Mool Kavach is repeated again and again, and the Phal Shruti is read with the last recitation. In the PDF he provides, the Viniyoga is done with water in the hand, and the tenth shloka after it is the first shloka of the Mool Kavach, which runs to the twenty-first shloka ending at 'shri brahma kavacham kavacham bhairavasya prakirtitam' — about eleven shlokas. These eleven are what is repeated to complete 108, 27 or however many repetitions one intends.
Why the Batuk Bhairav mool mantra is left out of this kavach text
The speaker says he has deliberately not included the repetition of Batuk Bhairav's mool mantra in this kavach text, and that he has no answer for those who want to argue about it. In his view that mantra is somewhere a shrapit (cursed) mantra; it may be studied in texts like the Shakti Sangam, and is done independently only when received from a Guru and after the nishkilan vidhan. He does not tell anyone to do it or not to do it — that is their own choice — but he does not want ordinary, already-afflicted people going after a shrapit, kilit matter. Since the mantra is anyway repeated in different parts of the Mool Kavach itself and Bhairav protects through that, there is no compulsion to do it separately.
Counting Batuk Bhairav Brahma Kavach repetitions with flowers, bel patra or cloves in fire
The speaker says the repetitions can be counted on flowers: take 108 flowers, or 11, recite ten times on each flower and eight on the last, and offer them. The same can be done with bel patra offered after recitation. Or take 11 cloves, ten recitations on each and eight on the last, place them in an earthen vessel with camphor, light it before Bhairav or a Shivling, and pray that the offering be accepted. In this way too, he says, the kavach is attained.
Naivedya for Batuk Bhairav in the kavach anushthan, and who may eat it
The speaker says the Naivedya for Bhairav can be boondi laddu, Mishri, or a good dahi vada made at home; jalebi, mishri or laddu may also be bought from outside. Whatever is offered can be accepted by women and men alike, because this naivedya of Batuk Bhairav is a household puja — it is not the case that a woman of the house may not eat it.
Jeev seva and daily panchbali during the Batuk Bhairav Brahma Kavach anushthan
The speaker says that for as long as one performs the anushthan of this kavach, Jeev Seva is very much required — and Panchbali should in any case be done every day. Through this Bhairav is satisfied and his grace comes very quickly.
Protection after siddhi of the Batuk Bhairav Brahma Kavach: on mere remembrance, and past 11,000 repetitions if one lives by dharma
The speaker says that once this kavach is siddha, merely remembering it makes Batuk Bhairav order his various ganas to protect the person at once. When the repetitions of the Mool Kavach cross 11,000, one should know that one is living under Bhairav's direct protection — provided the life is lived by dharma, not adharma. If one does adharma, any shakti will abandon one: Shiva abandoned Ravan, Bhagwati Tara abandoned Ravan, so who are we. Act within dharma, he says, and a kavach one has done the maha purashcharan of will certainly protect.
Wearing the Batuk Bhairav Brahma Kavach: writing it on bhojpatra, consecrating it, and the arm for men and women
The speaker says that if one can write it oneself, the eleven shlokas of the Mool Kavach are written small on a Bhojpatra, then charged and awakened with another 108 recitations and hawan. Placed in a silver kavach case, it is worn on a yellow thread or a silver chain, and the body is then fully protected. If not worn at the neck, a woman wears it on her right arm and a man on his left — he stresses it goes opposite. Worn siddha this way, he says, it brings victory and safety everywhere and confidence at the seventh sky.
Reciting the Batuk Bhairav Brahma Kavach for another person or for graha shanti by sankalp
The speaker says that whoever one wishes to recite this kavach for, one takes a Sankalpa in that person's name and recites; wherever they are, they will be protected. For Graha Shanti the sankalp is taken for the planet — for example, if someone's Rahu Mahadasha is troubling them, one resolves that so-and-so's Rahu mahadasha be pacified, that they quickly regain health and be freed of illness — and then recites; this, he says, works.
What causes yawning, tearing, or lethargy during Japa, and body swaying during Kavach recitation?
Yawning, tearing, and lethargy during Japa are primarily caused by bodily fatigue, poor Prana Shakti, or accumulated Pitta and toxins — restored through rest, Pranayama, and exercise; body swaying during Kavach recitation indicates internal energy shifts or surfacing negative attachments, addressed with Kshetrapal Nikari and house-binding rituals.
What does discomfort from a consecrated Kavach amulet indicate, and how is it resolved?
Silver amulets never lose their sanctity — if a consecrated amulet causes nausea or restlessness, it indicates it is neutralizing an ingested substance or occult influence; washing it in clean water and drinking that water brings relief.
Daily vidhi of the Panchakshari purashcharan: materials, lamps, sankalp, smaran, abhishek, japa and aarti
For the daily sitting the speaker asks for yellow cloth and a yellow asan, a Shivling for daily abhishek, Bilva patra, kaner, aakavan and shami leaf or flower, and cow's milk — or a gandhodak of roli, crushed camphor and agar or rose water in water. Sit facing east or north in yellow or white, light two lamps — mustard oil for the protective shaktis (Bhairav, Hanuman, Kali, the yoginis), ghee for Shiva, Parvati, the nourishing shaktis and the kul devi-devatas — and do Achamana, pavitri dharan, shikha bandhan, bhumi sparsh and asan shodhan. Then Swastivachan (or the Mangalam Bhagwan Vishnu mantra), guru smaran — Dattatreya if you have no guru, since Brahma, Vishnu and Mahesh are in him, or Shiva or Narayan — and the day's Sankalpa with akshat, flower and water, naming yourself, Gotra, tithi and nakshatra: for Shiva's pleasure, for the siddhi of the Panchakshar mantra, for the destruction of sins of all births and of all known and unknown doshas, for the pleasure of the Pitr devas, I resolve to do yathashakti japa today. Then Ganesha by the Sankat Nashan Stotra, Batuk Bhairava by his stotra and shatanamavali, and Bhagwati by the Saptashloki or her stotra — five minutes in all — then abhishek of Shiva by the names of the twelve Jyotirlingas and shringar, optionally a Shiva Kavach, stotra or the Rudrashtakam, and the japa itself on a Rudraksha mala kept inside a Gomukhi. Afterwards samarpan, a stuti such as the Shiv Tandav Stotra or Lingashtakam, and camphor Aarti. Three hours at most, he says.
What are the rules for maintaining a Yantra or protective locket, especially if replaced or damaged?
A replaced neck locket can be purified with milk on a full moon day; if the Bhojpatra inside is torn or damaged it carries a flaw, and one may either establish a newly prepared Kavacha during Margashirsha while continuing respectful worship of the old one at home.
What ritual should be performed for deep physical ailments or ritual decay caused by an occult attack?
Regularly perform the ritual water cleansing (Marjana) associated with Shiva's Panchakshari Mantra, or recite protective armors such as Bhairava Kavacha, Pitambara Kavacha, or Kali Kavacha — continuing systematically even through Uchatana-induced distraction breaks the negative influence.
Kavach and vajra panjar for a home where badha stops all worship, siddh-ed in a Shiva temple
The speaker says that if the situation is such that you cannot do pujan at home and there is great unrest, you should awaken some mantra or tantrokta Kavach by doing its path for some days — at the least the Panchmukhi Hanuman kavach, the Aghor Shiv kavach, the Indra Vajra kavach, the Indrakshi kavach, any kavach of Bhagavati Durga or of Kamakhya, or the Aprajita kavach; there are also stotras such as Vipreet Mahapratyangira and Maha-Vipreet, and the separate kavachas and vajra panjars of the Mahavidyas. A vajra Panjar has ten times the power of a kavach: panjar means the rib-cage, so it throws a full ring round the entity — a kavach only strikes, a vajra panjar binds and then strikes, so that it dares not return, and it can not only remove a pret badha but punish it. Any deity's vajra panjar, kavach or Mahavidya stuti should be understood properly and siddh-ed in a Shiva temple — with a Sankalpa, by vidhi-vidhan, keeping Brahmacharya and every rule, and never abandoned however great the obstruction or pain — in the temple, not at home. After a fixed time a shakti comes, or guidance comes, by which the badhas are pressed down; done only at home, it will be of no use if the badha is big.
The most effective kavach against bhoot-pret is your own ishta's
Asked which Kavach is most effective for freedom from bhoot-pret effects, the speaker says: the kavach of your own Ishta Devata, the one you trust most and about whom you have no doubt. His own ishta is Hanuman ji, in whom he has full faith, so for him it is the Hanuman Chalisa; done alone it is the best method, and after that an ordinary sadhak needs no other kavach at all. So awaken the kavach of your ishta.
What precautions and protective practices are needed when experiencing subtle dimensions?
Experiencing subtle dimensions requires inner strength and protective practices (Kavacha Anushthana) — if fear arises, the energetic alignment connecting the Third Eye to subtle planes becomes disturbed, potentially causing headaches, dizziness, or nausea, so novice practitioners should not attempt advanced practices without proper preparation.
What are the rules for wearing and chanting on a Mahabhairava Mala?
Once worn around the neck, subsequent chanting on it is strictly for personal physical protection and its merit is never dedicated away; after bathing, remove it, wash it, apply fragrance, chant one round of the mantra, and wear it back.
What counts apply to Kavach and Stotra practitioners at the Kumbh?
A thousand a day for the Sankat Nashan Stotra so that it becomes a divine weapon; a Bagalamukhi Kavach taken to the point of being irresistible; and five hundred a day for the Datta Mala Mantra.
Bhojpatra yantra and kavach prayoga with the Datta ekakshari
The speaker adds an optional prayoga he calls excellent: on two Bhojpatra draw the Yantra shown in his diksha video — two triangles opposite each other with the Datta Ekakshari beej written in the centre — and do its usual Prana Pratishtha if you know the full vidhi. Keep both by Bhagavan Datta on the first day; after that day's japa, seal one into a copper or silver Kavach on a yellow thread and wear it while the japa continues. On the 30th day, the next Purnima, after japa, havan and samarpan, put the yantra left by Bhagavan into a fresh kavach and wear it, and give the first kavach Visarjan in a river. Both the kavach and the mantra, he says, are then siddha.
Why a bhuja reading is accurate for some people and wrong for others
The speaker says a shakti gives a fully accurate Bujha about a person only when that person's house is open — no Bandhan of strong positive shaktis, and the Kavach of his kul and Pitr shaktis weak or not supporting him — so the shakti can enter and pick out every bhed. If the querent has no direct vachan of a deity but has done long sadhanas, say of Bhagwati Baglamukhi, he is bound and keelit everywhere, his house and person protected, and the shakti cannot read him. Then, he says, it will not admit failure: it starts giving a wrong bhuja, because it wants its bhog and is free, with no shakti controlling it. So even those who give accurate bhuja cannot do so about everyone.
The sayana trick: impurifying a protected seeker so his bhed can be taken
The speaker describes a simple sadhak who has no direct siddhi and little knowledge but, through his sadhanas, has divine shaktis indirectly backing him. When he visits a practitioner who has sidh Masan and knows how this line spoils and mends things, the practitioner senses he cannot take a proper Bujha and tries to make the seeker impure — through prasad or abhimantrit water — so that his body loses purity and his Kavach goes ineffective; only then can his bhed be taken. An unknowing sadhak gets caught, falls under the practitioner's influence and thinks "I have nothing, this baba is a great knower", though that shakti is nothing before him. This deception, this conspiracy, is why the line is called the line of sayane, he says; so keep firm bhakti and firm faith in whatever deity one worships.
Such a dream is the kavach making her aware; the error is to then sit idle
Khushi ji, he answers: if some tantrik is doing something upon you and this dream is coming, then it is somewhere or other by the effect of the paath you were doing and of the kavach you wore that you are being made aware of it. Now, after knowing it, if you are thinking that no, even if we do nothing, still nothing will happen — that is not possible, is it. Your japa, tapa and capacity are up to a limit; if there is some tantrik who has done some siddhi, then he too will have capacity, he too will have done the seva of some shakti, so his effect will certainly fall.
Is a kavach alone enough against a tantrik?
It is the same here, he says. If you have done a great deal of japa and tapa and obtained shuddhi, then you may sit and it will run in auto mode; those shaktis will do your raksha and protection. If it is not so, then to wear a kavach alone and think that a tantrik is doing something and nothing will happen is simply a foolish thing to say. Yes, it will be held back and the effect will fall less — that will certainly happen; that it will not fall at all can never be so. To what level it falls depends; many times it will not fall, because if he does a small prayoga, a prayoga up to one level, then it is not as if the effect will fall at once — it is not that easy either.
A safety bunker fails if the enemy who comes and goes in your house carries the bomb inside
However much of a safety bunker you may make ready, he says, if someone brings a bomb inside your house and explodes it, then the bomb will burst, an explosion will occur, and it will make a difference to you and you will be injured. Anything may happen. In exactly the same way, you did the bandhan of your house and wore a kavach, but the enemy comes and goes in your house itself. You do not know. He mixed something into your food and fed it to you, fed it in the name of prasad — finished; the kavach will remain worn as it is. There your japa and tapa will work.
What does the Durga Kavach say about poison, and what does it require?
If it has been fed at a very high level then a little effect will fall upon you, he says — not much; it fell for a day or two, it fell for ten days, they will get well, and the punishment for it will reach him too. But if you do nothing at all and sit perfectly normal and relaxed, thinking nothing will happen to us, then there will be trouble. Because if someone is giving poison — if you recite the Shri Durga Kavach, the Chandi Kavach, it is written in it that artificial poison and natural poison will not work upon those who recite this kavach and wear it. Now if someone has read it once a day and has been reading it for ten days and says let it not fall upon me, that is not possible: at the least his japa should have been done in thousands upon thousands, up to forty thousand it is held; at least a purashcharan of forty thousand, living by the niyam and niti of Bhagavati's kripa — only then will it be that the effect does not fall upon him.
What about someone who wants to test the kavach?
It will not happen by mere thinking and pondering, he says; and if someone has indeed done a great deal but has no belief or shraddha at all, and wants to test it — that we have heard that by japa of the kavach the poison has no effect; now we have done fifty thousand japa, so come, let us test it, let us drink phenyl and see whether the effect of poison falls upon us or not — then nothing much will happen: he will drink the phenyl and after that will attain the Devi loka. It is in the phalashruti, is it not, that after death they attain the Devi loka. That is just what will happen, and there will be no return, no coming again.
Which kavachs may women wear at all times?
Any mala or kavach in which there are only Kamakhya ji, Pratyangira ji, Aghor Kali and the like — those which are endowed with stri tattva, that is, with the ugra shaktis — you may always wear, he says. Those related to purusha tattva, of the Aghor swaroop, may be worn, but afterwards their shuddhikaran and so on should be done. And it will be proper that the women, however many mothers and sisters there are, should do japa of and wear the kavach of Bhagavati Kamakhya itself.
A niyam held for months with real surrender guarantees help despite bad prarabdha
The speaker says that once you take hold of any niyam at all, say only a daily Chalisa, a daily Kavach path, or maybe just five Malas of japa, and it becomes bound as a rule that you continue without break for three months, six months or a year, then whatever trouble comes in life and however big and bad your Prarabdha, if there is Samarpana in you and real, not hollow, Shraddha toward the ishta whose mantras you japa, it simply cannot be that you are not helped. People around you may mock, saying he did so much puja-path and look what happened to him; but, he warns, the feeling must not come into your mind that "we did puja-path and still this calamity came".
Borrowed doubt: another person's failed kavach story makes the supporting powers withdraw
The speaker says nobody can dismiss "you had no trust, so the work did not happen" as brushing the matter aside. Reflect properly, he says: when surrender toward some deity first woke in you and you began some puja-path, you got a motivation from somewhere, someone told you their experience, or at the least you read a Purana or a Kavach whose Phalashruti says whoever recites it daily gains such-and-such, and whoever makes it siddha and recites it again gains Lakshmi, destruction of disease, God's own help. Reading that phalashruti, Shraddha woke in you and you began a daily niyam of path; that was a feeling of shraddha. Then some person tells you, brother, I used to recite this kavach a hundred times daily and still such a calamity came into my life, and hearing him you lower your own shraddha: we are doing it too, he is telling the truth, nothing is happening for me either. Then, he says, the powers that had been supporting you, by whose support your life was running very well, will also begin to leave your side.
What is the first duty during the Diwali period?
First of all, the speaker says, arrangements should be made for the protection of oneself and one's family. That is the very first duty, and it is for this reason that he always says a protective anushthan should certainly be done and kept in one's life.
When should Kamakhya Kavach and the amla prayoga be done on Diwali day?
Asked whether the sadhana of Kamakhya Kavach can be done on the day of Diwali and how the amla prayoga and the japa of the Kamakhya Kavach are to be done together on that day, the speaker says it is a matter of your own time — when and for how long you will do it. After the evening pujan and the rest is complete, the whole matter of siddhi at night — whichever kavach you are doing siddhi of, whichever mantra you are doing siddhi of — all of that you have to do in the nisha kaal, from ten o'clock, or from nine o'clock, until one or two o'clock at night.
What should a woman in menses do during these nights?
Whichever woman, whichever mother or sister, is becoming rajaswala at this time should, if she does nothing else, sit on her own bed, spread a red cloth, and keep red clothing to wear as well — entirely red. Become fully tantric, he says. Without going to the pujan sthan, sitting in her own place in that state, if the Kamakhya Kavach is committed to memory it is excellent: begin its repetition, and recite the mool kavach 108 times in the nisha kaal at night.
Who arrives first when Bhairav mantras are used without protection?
There is still time in Bhairav ji's own coming; first his gan prets will come, and they too will be called bhairav. If you have not done a kavach and they take your examination and you cannot pass it and become bound in maya, then those things become a separate matter for you. His purport, he says, is not to turn you away from this sadhana but to encourage you to do the right sadhana, avoiding the direct use of chitki mantras.
Why should shortcuts to the kripa of the mahashaktis be avoided?
Protect yourself and your family, and never adopt a shortcut to obtain the kripa of the mahashaktis. The punya bala earned from their seva puja and japa-tapa has great power, so nikrisht shaktis and fallen jeevatmas begin joining your aura seeking their own gati. To keep this in control, first do japa of the stotra and Shatanama and of the kavach, and do the havan with the same satnamavali.
After the Brahma Kavach anushthan, should one do Mahabhairav or Brahma Kavach?
To Ghanshyam ji, who has completed the Brahma Kavach anushthan and filled the form for wearing the Brahma, he answers that you may do the Mahabhairav as well, and if you wish you may do the Brahma Kavach as well. There is no problem; take either of the two and proceed according to your wish. If the Brahma Kavach is complete you may do the Mahabhairav — and, he adds, you have need of it too.
Is the mala of a sadhana ever changed?
To Durga Prasad Jaiswal ji he answers: absolutely not. Only the first time — in that sadhana, when you do mala japa the first time, and then when you do the sadhana a second time, the mala of the first time we have worn, and that has become for life. And the second time that mala is not to be changed. It is for the sake of protection, to be used in that vidhan; and as he had said earlier and said in today's video too, do the japa while wearing the mala so that balance is maintained. The mala will never change.
What should be done with a kavach at the time of hospitalization?
At the time of hospitalization, the speaker says, take off the kavach and the rest. There is no need to wear it; it should be removed. Because if you are being hospitalized then your operation is probably going to happen, and in any case those people there will remove it.
In what order should a beginner take up the different deities?
The speaker says that at the beginning one has to do the upasana of various kinds of mantra and various deities. One begins first with Ganpati, then Bhairav ji, then Hanuman ji, then Mahadev; then one comes to the main sadhana, and alongside it makes the kavach siddh, the astra mantras siddh, the khadgamala siddh and the hriday siddh.
Shakambhari Kavach for the head of a grihastha family: why, and its origin
The speaker says this teaching is for those in Grihastha life who carry the whole family's Yoga Kshema: running the house, earning, feeding the family, and making spiritual progress at the same time. Such a person needs the capacity to provide properly, and for him the Shakambhari Kavach is, in the battle of life, like the Vajra of Indra himself. He says Bhagwan Kartikeya taught this kavach to Devraj Indra, and that its Purashcharana is done with only 1000 recitations (when he later spells out the method, he gives the count as 1008).
Protections and benefits of a siddha Shakambhari Kavach
The speaker says that once the Kavach has been made siddha and is then recited, it protects from every kind of problem: adhibhautik, daivik, bodily or mental illness of any kind, obstruction by Preta and pishach, and vicharik (mental) obstruction. It also protects when an enemy is running some vicharik prayoga against you, and by Bhagwati's grace it gives victory in a false case or lawsuit. He calls it fully ready to give victory in every worldly trouble, and says this form of the Goddess is especially for the Yoga Kshema of men, women, animals and wealth, that is, for maintaining the family.
Daily recitation rule for the family head, and who must do the purashcharan
The speaker says every head of a household must recite this Kavach, keep it siddha, and do at least one path of it daily. He says it brings destruction of enemies, health of every kind, and both progeny and wealth. For those whose Kuldevi Bhagwati is, or who live where a Shakambhari Peeth stands, as in the Saharanpur region, he says the Purashcharana of this kavach is a must, and it should stay in their daily path.
Purashcharan of the Shakambhari Kavach: schedule, havan, dress and direction
Asked how the Kavach is made siddha, the speaker says: in any Navratri, recite from Pratipada to Navami and complete 1008 paths within the nine days. In any other month, do it from Ashtami to chaturdashi of either paksha, completing 1008 within seven days. On the last day offer 1008 Ahuti of a guggal-and-ghee mixture with Shakambhari's 1008 names, or 108 names, or only her mantra, and the kavach becomes fully jagrit. During the siddhi wear unstitched red or yellow cloth, face east or north, and light a ghee Deepak.
Wearing the Shakambhari Kavach as a bhojpatra amulet
The speaker says the Kavach can also be written on Bhojpatra in an auspicious parva time such as Shivratri, the Ashtami tithi of Navratri, or the night of Diwali, with a pen of pomegranate wood and devi Ashtagandha ink. Filled into a silver or gold kavach case and worn at the neck, he says it protects you in many ways and brings progress of every kind.
Why does the purashcharan of a stotra have more than one stage?
The speaker says those doing the Kalika Yogini sadhana have a great many preliminary charans, and those doing the purashcharan of the Jagan Mangal Kavach likewise have many charans. When we do the purashcharan of any stotra at all, it is not a single charan.
Who actually needs the specific yantras of a mantra or sadhana?
Those doing the Jagan Mangal Kavach sadhana and the Kalika Yogini sadhana will further along need specific yantras of this kind, through which they will carry out and awaken samput work and any shatkarma-related kriyas. Whoever goes that far will need them; otherwise ordinary pujan can be done.
Why is the Chandi kavach the greatest of all kavachs?
Because, he says, of all the kavachs in the world the best is the kavach of Bhagavati Chandi, since Brahma, Vishnu and Mahesh — all three — are its rishis. In the viniyog we read Brahma as the rishi, but it is composed by all three. Its devata is Chamunda, and Chamunda here means Bhagavati Mahakali directly.
Which mantra of the Durga kavach should jyotish and tantra students jap?
Each mantra of the kavach can also be recited independently, and it is from this kavach that we utter the Navadurga mantra. Those learning jyotish, learning vastu, wanting proficiency in tantra, wanting to take the trivacha of the shaktis of tantra, or engaged in the siddhi of the trinetra, should continuously jap the Navadurga mantra described in the kavach — "prathamam Shailaputri, dvitiyam Brahmacharini" up to "Navadurga prakirtita".
How does the Durga kavach begin?
He says that by the kripa of the Navadurga siddhi comes quickly, and then reads the opening: "Namah shastru Maharudre Mahaghora Parakrame, Mahabale Mahotsahe Mahabhaya-vinashini. Trahimam Devi Dushpreksha Shatrunam Vaivardhini." From there, he says, the kavach proper begins: "Prachyam rakshatu Mamendra, Agneyyam Agni Devata."
Can the Durga kavach be used for dig bandhan and asan bandhan?
Yes. Within the one kavach, whatever shaktis have been named for the protection of the directions — you can do the dig bandhan with just that many mantras. Those who say they wish to do asan bandhan and dig bandhan before sitting in sadhana will find it happening automatically in the kavach paath.
How are the limb-deities of the Durga kavach used for illness?
For whichever limbs the devis are described in the kavach — if you have a problem in any limb, you should search out and do the seva and puja of that very devi in a specific manner for the sake of that limb's problem. If nothing is found, you should do only the shodashopachar pujan of that devi with the name mantra. His first example: for the protection of the tongue, Bhagavati Saraswati is named.
Which devi of the Durga kavach is named for the teeth and which for the heart?
For the protection of the teeth, Bhagavati Kaumari — so a special pujan of Kaumarika. For the trouble of the heart, for whoever has heart-attack-related problems, which start especially after much age has passed but now occur at a low age too, cardiac problems — for that one should do the puja of Bhagavati Lalita in a specific manner, since Bhagavati Lalita Devi has been named for the protection of the heart.
Which devi of the Durga kavach is named for the protection of the lifespan?
Varahi is named for the protection of ayu. If in the janma kundali the mahadasha or antardasha of the marakesh and the like is running and some problem of apghat has arisen — accidents happening again and again, injuries being taken, a feeling that some such mishap may occur — then in such a state, for the protection of your lifespan, you should do a specific pujan of Bhagavati Varahi.
What a specific pujan of a kavach devi means, and the Mahalakshmi mention for court cases
A specific pujan means the complete mandal pujan of that deity, the complete aavaran pujan. If that much vidhi vidhan is not available to you, you should do a sixteen-upachar pujan in their name with the name mantra and so on. As for the mention of Mahalakshmi pujan at the rajdwar — rajdwar means court and case matters in which one is caught; by doing the pujan of Mahalakshmi one obtains victory in them.
What does the Kilak Stotram give, and can its mantras be offered in havan?
From the very first mantra of the Kilak the attainment of jnana takes place, and all its mantras can be japped separately and independently for different desires. But the process of havan and the like cannot be done with them: havan of all the mantras of the kavach, argala and kilak is not done, and those which are astra mantras get no havan.
Can the Madhyam Charitra of the Saptashati be recited daily on its own?
On the second adhyaya, he says that for those who have no time, if they recite the Madhyam Charitra fully independently every day, it will also be reckoned that you have done the whole paath. From this the question arises whether kavach, argala and kilak are to be done or not, and whether the paath of the six angas will take place or not.
The view that the Kilak should be dropped from a Madhyam Charitra paath, keeping only Kavach and Argala
Some people say that of the kavach, argala and kilak, the kilak should not be done — that if you are doing only the Madhyam Charitra, do the kavach and argala, then do the second adhyaya, the Madhyam Charitra, and when the Madhyam Charitra is complete, do the paath of the three Rahasyas. As to why one anga out of the six is removed, he says he has no authoritative information and so cannot say, but it is in common circulation and is said again and again.
Why might the Kilak be linked to the Uttar Charitra of the Saptashati?
Because, he says, the Kilak's connection is with the Uttar Charitra: the presiding shakti of the Kilak is Ma Mahasaraswati and the presiding shakti of the Uttar Charitra is Mahasaraswati. Perhaps we skip it and do not recite it, and so it is said to be left out. But on that reasoning, he says, one would have to leave the Pratham Charitra too, since Mahakali is not in it — and then do not do the kavach either; but the kavach is necessary for protection.
The daily morning paath at Vaishno Devi (Katra) as a precedent for reciting the eleventh and twelfth adhyayas
Those who watch the live from Vaishno Devi see that the paath takes place every day in the early morning: the paath of the kavach, argala and kilak, and after that the paath of the eleventh adhyaya and the paath of the twelfth adhyaya. So you too can do this — there is no prohibition anywhere.
How does doubting one's own dev shaktis let masan shaktis take hold?
Where we begin to consider our dev shaktis weak, he says, there — even if those people project ever so little — these shaktis at once dominate. The moment our mind grows weak they will mount upon our mind. That is exactly where the trouble arises: the aura begins to weaken, the mind begins to become malin, and these begin to play upon the body at once.
What is the sequence for a complete Saptashati paath?
For the complete Saptashati paath there are the six angas of the Saptashati — kavach, argala, kilak. At the beginning you will do the process of shaap vimochan and the rest, then you will do kavach, argala, kilak. After that, if you are a woman you will do only the viniyoga of the Saptashati and will not do nyasa. Nyasa is to be done only when a child has been obtained and is over thirteen years of age, or when your rajonivritti — menopause — has come for good.
Can the Markat Hanuman kavach and Saraswati sadhana both be done in Navratri?
Asked whether the Markat Hanuman ji kavach and Saraswati can both be done in Navratri, he says absolutely, they can be done.
Where in the Saptashati do the kavach, argala and kilak shlokas sit?
Asked in which shlokas of the Saptashati the kavach, argala and kilak stand, and where the argala and kilak are in the same order in which the four in the fourth adhyaya are held to be the kavach, he says that would have to be told by looking at each mantra. Apart from "Shulena pahi" there are other raksha mantras too. From wherever the prakriti of that kind has been used, you can understand where the kilak is, where the shaap vimochan is, where the bandhan is and where the maran is.
What should a householder do at home on this night instead?
For the rest, the speaker says, since in the house the matter is connected with Shri tattva, certainly perform sadhana connected with Bhagavati Lakshmi. Whether you do her mala mantra, do the kavach of Dhanada Lakshmi, do japa of Dhanada Lakshmi, or do a havan and the like. A havan done with paushtik samagri on the day of Purnima, and especially on Sharad Purnima, is exceedingly excellent.
What should someone already reciting a Lakshmi text do?
If you have been doing the paath of Dhanada Lakshmi from before, or the paath of the Dhanada kavach, or the paath of Bhagavati's mala mantra, the Lakshmi mala mantra and the like, then offer through that as well, the speaker says: bring a hundred and eight bilva leaves and do the Mahalakshmi mala mantra a hundred and eight times. Tomorrow is Wednesday, so there is no difficulty — you can comfortably pluck bilva patra. Recite over them, offer the bilva patra, and make kheer and offer it.
What is prescribed for Krishna and for Radharani?
For Bhagavan Shri Krishna, the speaker says, Krishna ji's sahasranama, the Gopal Sahasranama, is exceedingly excellent, exceedingly wonderful. For Bhagavati Radharani, do what you can: do the paath of the Radha Ashtak, do the paath of the Radha kavach.
Can Rudragana sadhana be done with a Ramcharitmanas chaupai?
Asked whether Rudragana sadhana can be done with a Ramcharitmanas chaupai, the speaker says yes, absolutely it can be done. Asked whether a kavach recited within an asana bandhan may be used, he says yes, absolutely — the bandhan is not only for binding the asana; as soon as you recite the kavach, whatever matter of bandhan is in it will all be accomplished.
How much kavach japa is needed before a griha bandhan?
For a griha bandhan, the speaker says, first at least five thousand or eleven thousand japa of the kavach should take place; only then should it be used, and then the whole house is bound with firmness. Doing it oneself involves considerable expense — the expense comes to about a tenth of doing it yourself, he says, so you may as well do it yourself.
What should be done if Sutak falls during the sadhana?
Going is not forbidden and incurs no fault. But a Kavach or mala strung on thread must be removed beforehand, and the thread replaced on returning after bathing — whereas silver articles need only the bath.
The Vajra Kavach at 100 daily, reaching 4,000 across forty days, closing at Mahashivratri
The Vajra Kavach at 100 recitations daily, reaching 4,000 across forty days — described as becoming a Vajra for life. The Mandala closes with a fuller Havan and concluding oblation on Mahashivratri, which is dedicated to Bhagavan Datta.
Standing to the practitioner's right, or the Goddess's left, with a four-faced lamp
Standing to the practitioner's right, or to the Goddess's left where she has a place, with a four-faced lamp before it. The Apad-uddharana Batuk Bhairav Stotra Satanama is recited 108 times nightly between 10 p.m. and 1 a.m., reaching a 4,000 Purashcharana.
Which recitations may be performed without initiation?
The Panchakshari and the Kamakhya Kavach may be recited by every man and woman in the world. For a Bhairava Kavach, read the Phalashruti first — if it states that it should not be recited without a Guru, do not recite it.
What obligations come with wearing the 64 Yogini and Kamakhya Kavachas?
Wearing the 64 Yogini Kavach and then tormenting any woman without cause is said to make the wearer's destruction certain. The Kamakhya Kavach carries the same condition regarding a wife, including during menstruation.
Which Kavach gives the greatest effect, and what a Siddha Panchamukhi Hanuman Kavach does
Whichever deity the practitioner is surrendered to — that deity's Kavach will give the effect, because mantra, gem and herb act according to the disposition of the mind. Without Shraddha, 50,000 japa would work no better than 5,000.
After Batuk Bhairav come the Panchakshari of Shiva, a stotra-satnam of Bhagavati and her kavach, and only then the Ekakshari.
After that, going further, let there be the Panchakshari of Bhagavan Shiva, the stotra-satnam of Bhagavati, her kavach — whether that be the Kubjika Kavach or the Kamakhya Kavach, or whatever other kavach connected with Bhagavati you perform. Only after performing sadhana this far along does the sadhana of the Ekakshari mantra come, where the shakti is, because we are the root beej.
Why only the Kamakhya Kavach among all these?
Although there are a great many things in this, the speaker says, we are proceeding only with the Bhagavati Kamakhya Kavach, because all of you can do that one. And for all of you, know this — that it is a brahmastra.
Supari for the Gauri Ganesh mandal; ashtagandha, kesar, kumkum and gorochan for the ink; a silver wire and two kavach khol.
Supari and the like should be with you for making the mandal for Gauri Ganesh. Then ashtagandha will be needed, along with kesar, kumkum and gorochan for making the ink, one silver wire, and two kavach — the kavach khol that is worn around the neck. After arranging all these materials, the speaker says, you will begin this sadhana.
108 mala on the first day, then the yantra sealed in a silver or copper kavach and worn, with 108 mala daily until the next purnima.
If you are doing the one-month vidhan, then after doing the japa and so on on the first day — say you did 108 mala on the first day — having done the 108 mala, the aarti and the samarpan, you then put that yantra into a silver khol, or also into a copper kavach, and wear it around the neck on a yellow thread. After that your japa of 108 mala will go on daily until the next purnima.
Roughly 3 lakh japa stand completed by the next purnima, when the second kavach goes into a fine silver khol to be worn for life.
On the next purnima, when your japa is completed, you will offer it to Bhagwan; reckon that roughly 3 lakh japa will have been done in it. After that, the kavach you had kept near Bhagwan Dattatreya, at his Shri feet, is to be put into a fine silver khol — have a very good square, beautiful silver khol made, and if the Shri Vigraha of Bhagwan Datta is made upon it that is very good, or else have Om written on it, so that it looks attractive, because this kavach is to be worn around the neck for the whole of life.
The beej holds every shakti of Dattatreya and works lifelong as one's guru mantra and vajra kavach.
This is your guru mantra, the speaker says, and this very divine mantra is what will always accompany you. Being a beej mantra, all the shaktis that Bhagwan Dattatreya has are contained and present within it. This same beej mantra will work everywhere for you like a guru mantra, like a vajra kavach. So have a beautiful kavach made, and on the next purnima, the day you do your conclusion, put this yantra into that kavach and wear it around your neck.
Worn on a silver chain, a yellow thread, or gold if means allow — this becomes a guru sadhana, and should be the first of one's life.
You may wear it on a silver chain, or you may also wear it on a yellow thread; and if your means are of gold, of swarna, then you may have a small golden khol made, beautifully, with Om and the like written on it, put this into it, and wear it on a gold chain. Doing this sadhana, the speaker says, this became a guru sadhana — and this should be the first sadhana of one's life.
What is done with the second bhojpatra of the mantra?
One of them he put into a silver casing and wore around his neck — with full bhav, the speaker says, and the matter is finished there.
What should someone whose kuldevi is Bandi Mata do?
Pritam Kumar ji, if the kuldevi is Bandi Mata, then you will have to do Bhadrakali's, the speaker answers. Do the Bhadrakali kavach, and you should do the path of the Bhadrakali Sahasranama and the rest. But be confirmed that your kuldevi is indeed Bandi Mata, only then. That is her swaroop — Bhadrakali herself is the swaroop of Bandi Mata.
Can the Shiv Raksha Stotra be worn round the neck like a kavach?
Absolutely it can be, the speaker answers. Whoever is doing the path of the Shiv Raksha Stotra may, on any day in this Savan — on a Monday, on Purnima, on Amavasya — write it on bhojpatra with a pen made of bel wood and with ink of ashtagandha or of kesar ground in Gangajal, write the whole kavach, then do the path 108 times, do the havan and so on, and only then put it into a silver casing and wear it.
What is to be done with the red Ambubachi cloth?
Of the red cloth of Ambubachi with which Bhagavati was wrapped, tear half the cloth and tie it, as a raksha kavach, on the neck or on the arm or on the wrist of each member of the family; and the remaining cloth may be kept where you keep your wealth, in a pure, good place.
Why does abandoning daily worship expose a person to an enemy's abhichara?
Because the daily practice is itself the shield. Give it up and the Kavach breaks somewhere, some harm follows, and a cause is created through which an enemy's abhichara can take effect.
Can the Ganga Kavach or her 108 names be read for the ancestors?
Yes. Those with faith in the Goddess may read Bhagavati Ganga's 108 names, her Kavach or her stotras during Shraddha Paksha, and the chapter of the Shiva Mahapurana describing Ganga's descent is also said to bring the ancestors to a good destination.
How is the Havan for the Devi Kavach performed?
Ideally with the names of every goddess in the Kavach, but as a general rule nine oblations with each of the nine names of Navadurga — Shailaputri through Siddhidatri. Men offer ghee; women offer havan samagri.
Why do some say the Panchmukhi Hanumat Kavach should not be recited?
Because it contains the description of the Markata form, which is taken there as a form of Markata Bhairava — an ugra form, called Masani Hanuman. The speaker's own answer to the objection is to say one is reciting it for the welfare of the whole world.
Only a kavach already accomplished is spent on a prayoga; a mantra is capital, and the Durga ekakshari, Durga pranava and 64 Yogini were urged this time.
The first thing, he says, is whichever kavach the listener has performed an anushthan of up to now. For the remaining mantras he will not raise the subject of prayoga, because a mantra is our capital. He notes that this time he had strongly urged the Durga ekakshari mantra and the Durga pranava, and the 64 Yogini.
The kavach, stotra or satnam is what gets used; the ekakshari, panchakshari and saptakshari stay in the account of punya, spent very sparingly.
He says it is the kavach and the stotra or satnam that will be used — that will be more proper here. The ekakshari, panchakshari and saptakshari mantras are to be kept safe in your bank, in the account of punya; their use is to be made very carefully and sparingly. He says such use will also be made, but very little.
Each sadhak charges the material with his own aradhya's mantra — Datta, Ganpati, Bhairav, Hanuman, or whichever kavach of Bhagavati he holds.
Those whose aradhya is Bhagwan Datta, or who have particularly performed his anushthan, use his; those who worship Ganpati ji use Ganpati ji's mantra; those who have done a Bhairav ji anushthan use Bhairav ji's mantra; and in the same way Hanuman ji, and whichever forms of Bhagavati, whatever kavach there may be — all of these will be used. Some material has to be added in each case, and he will state it as he goes.
Dried aak wood is added to the apamarg for a prayoga made with Ganpati's kavach.
Supposing the listener has completed Bhagwan Ganpati ji's kavach and wishes to make his prayoga, then he should use a little of the samidha of aak. If dried aak wood can be got, it is excellent to use it. Apamarg will be there anyway; let aak be there as well.
Kali's stotra, satnam or kavach takes 50 grams of black pepper into the half kilo of mustard and 100 grams of chirmi — this being dhuna, not havan.
When you are making the prayoga of Bhagavati Kali's stotra, satnam, kavach and the rest for protective purposes — and here, he insists, we are doing dhuna, we are not doing havan; no havan of a kavach is taking place, we are charging it and doing dhuna — then in this you may also use black pepper. That is: half a kilo of yellow mustard, 100 grams of red chirmi, and 50 grams of black pepper in it. Grind it, make a powder. The camphor will remain the same 100 grams.
Can a woman do the Shabari kavach in a menstruating state?
The listener's question says women cannot do the Shabari kavach in an "impure" rajaswala state. The speaker says it is better if that state is not called impure at all — the subject there is not one of impurity but something else. For a Devi sadhak in particular, the matter of impurity will never be spoken of.
Can a woman recite the Lalita Sahasranama during her periods?
Apart from the kavach of Bhagavati Kamakhya, she cannot do any other thing at that time, nor should she — unless she has that diksha, which is a separate matter. And even the kavach should not be done on her own puja asana.
Which kavach awakens the fastest?
Brother, see, every kavach is awake, the speaker says. All mantras are awake; there is no such mantra as is not awake. Keep this in mind: it is the tattva within us that does not awaken. So it depends upon you, how quickly you will awaken it.
Can the kavach mantras of one's own ishta be used to protect a house?
He says that if your ishta-aradhya is Maa Bhagavati, or Kali ji, or Durga ji, or you do the upasana of any of the ten Mahavidyas, then when you have awakened the kavach mantras related to them, the house is also protected through that kavach.
Should one recite the Vairi Nashan Kali kavach directly?
He says that if there is need, do it; but if there is no such enemy, what is the need? First do Ganpati sadhana and the like, do Bhairav ji's, and then do Kali ji's. The Vairi Nashan Kali kavach is meant for when there is some wicked person who is troubling you — when there is no need, why do it.
What is the remedy for hidden enemies?
Asked what the remedy is for protection from hidden enemies, he says: do the paath of the Argala. When we do the paath of the Argala Stotra, there are such mantras of Bhagavati in it that Bhagavati destroys all enemies, manifest and unmanifest. Do the Kavach, Argala and Keelak, or the Argala alone — the house too will be protected, and there will be protection from enemies too.
Should someone with tantra done on them go straight to the Mahakali beej mantra?
He tells Jai Singh ji, who says tantra has been done on him and is asking to do the Mahakali beej mantra directly, not to do so: first perform at least the initial sadhana related to Bhagavati herself — her Ashtottara Shatanama and the like — do the kavach, and only then go to the beej mantra.
What should be done when a paath stops bearing fruit?
He says that when it feels that our paath is no longer bearing fruit in that way, then at once do the abhishek vidhi related to Shiva ji; and if you are doing Hanuman ji's, then do japa of Bhagwan Shri Sitaram ji to the best of your capacity, or the paath of a kavach related to them. Or, if you are doing Hanuman ji's, do the paath related to his mother Bhagavati Anjana, so that this bandhan dosha is cut at once and the effect begins again.
Making the guru mantra chaitanya and securing oneself before going further
When a guru is found, the mantra he gives is to be made Chaitanya. If none is found, take the shelter of some Mahashakti as guru — Guru Dakshinamurti, Bhagavan Dattatreya, or any form of Bhagavan Shiva — and worship them in the guru-form. Do five Anushthanas of the guru mantra of sava lakh each, performing them over the course of a year. Then in order do the anushthan of whatever other mantra is to be done — of Bhagavati, of Hanuman ji, of Bhairav ji — and of a raksha Kavach, so that you first make yourself fully secure.
Can the Pratyangira Kavach be recited as manasik japa?
Asked whether the manasik japa of the Pratyangira Kavach can be done, the speaker answers plainly: it should not be done.
Can the Chandi Kavach be recited during the eclipse?
Absolutely, the speaker says: you can do the Chandi Kavach in the grahan.
What is the most positive feature of the Ashtottar Shatnam?
The most positive thing about the Ashtottar Shatnam is that anybody at all can do it. Only the phalashruti has to be looked at. Ordinarily, at the maximum, you do not get this thing in an Ashtottar Shatnam — you get it in the hriday and in the kavach and the like.
What happens when an abhichar is returned?
In the course of returning there are two things. Whenever this thing is run and projected and the person opposite returns it, then in the maximum of cases this happens: that when the abhichar comes back, its vega will be increased twofold over what it was before. And if you do not know the vidhi of upsanhar and raksha, or you make a mistake there, then your loss of life is certain.
The nakshatra charan nyasa vidhi is also found in the nyasa method of the mool mantras and in kavach nyasa
In the Ashtottar Shatnam we call this the nakshatra nyasa vidhi, the nakshatra charan nyasa vidhi. You will find it in the nyasa method of the mool mantras as well — in the vidhan of nyasa of the mool mantras too. And when nyasa of a kavach is done, in those too, and in the brihad vidhis, and in the bhoot lipi vidhan of which he speaks again and again, a great deal of time is taken in the nyasa and the rest.
Panchakshar, shadakshar and ashtakshar each have a separate kavach, and the nyasa follows the number of aksharas in the mantra
Whichever mantras of Shiva ji the vidhi of purashcharan has been told to you for — panchakshar, shadakshar, ashtakshar — according to that, according to how many aksharas the mantra is of, there are separate kavachs; and of that kavach and of that mantra the nyasa is done on the body by the full brihad vidhi.
What if one unknowingly eats the prasad of shaktis that force their own worship?
Asked how to protect oneself if there are such shaktis as forcibly get their own puja done, and someone unknowingly eats their prasad: the meaning of eating the prasad is that the laag attaches. Whenever such a situation arises and you get information of it, then by kavach mantras and the like, of whomever you have perfected.
Is it right for a lizard to live in the puja room?
Asked whether a samputit path of the kavach can be done: yes, absolutely it can. Asked whether it is right that a lizard lives in the puja room: the lizard too feels that it is her house. You too feel that it is your house. And both of you ought to know that this house is not either of yours. One day you too will go from this house, and she too will go from that house. Let her stay — the question of right and wrong simply ends.
When does the wish to wear a symbol of the deity arise?
It is with very great difficulty, when punya rises, that the wish to do bhakti of Bhagavati, of Bhagavan, comes into your heart — the wish to wear some symbol of theirs on the body: whether a mala, a yantra, a kavach, a rudraksha, or to have their name written somewhere.
How does one stay safe from Valmiki-tantra practitioners nearby?
Asked how to remain safe when Valmiki tantra tantrics are nearby who perform a great deal of tantrokta kriya: first of all, having perfected the mantras of the kavach and the like — the mantras of Bhagavan Narsingh especially, because in those they mostly run shaktis of the veer category, shaktis of that kind. Having made use of the Narsingh tantra, keep the place made safe in a complete manner.
Can the Shiv Kavach and the Narsingh Kavach both be done?
Asked whether both the Shiv Kavach and the Narsingh Kavach will be done and what the effect will be: there is no such thing; no ill effect will fall.
What is prescribed when the body is in heavy affliction?
If there is very great suffering in your body from any cause — a badha given by devas, by pitrs, by rakshasa, pret or pishach, or arising from abhichar — for which no cure is working or medical treatment brings no benefit, the speaker says to recite the Surya kavach in the morning standing before Surya Narayan at least twelve times. The Surya kavach is quite a short kavach. Or utter the twelve names of Bhagavan Surya Narayan twelve times.
How is a 32-name kavach re-charged during Navratri?
Asked whether a 32-name kavach can be taken off and, after japa of the namavali, offered upon it again to increase its energy at the time of Navratri, the speaker says it can be done. First, if you are wearing it on a thread, remove the thread; then make a fresh thread of thirty-two knots, bathe it again with raw milk, and while reciting Dev Atharvashirsha or the Devi Suktam perform its abhishek — and then offer upon it.
How is the consecrated dust used?
The whole material is filled into a brass or silver casing and worn on the upper arm or around the neck, by which there is shanti of doshas such as fever connected with bhoot-pishach, fever from the avesh of pret-pishach, repeated fever, or great burning in the stomach — the presence of Brahm, he says, sets a fire in the stomach. Women, especially married ones with any dosha, mix a little of it into their sindoor and fill it into the parting of the hair.
How is the havan for the Shabari kavach done?
Asked by Deepshikha ji how to do the havan for the Shabari kavach, he says he would have to tell her — it can only be managed by doing it and showing it. In that manner there is no need of a havan in it, he says, but fine, he will tell her sometime.
Can Nila Saraswati sadhana be done by a sattvik vidhi?
Answering Jai Singh ji, he says only the stotra, the kavach and the like of the sadhana can be done; the full sadhana can be done only after being diksha-holding — these are Mahavidyas.
Any protective anushthan already performed should be repeated now — a three-day laghu form at minimum, with a havan on the last day if possible.
Whatever anushthans you have already performed before for your own protection should certainly be performed again. Suppose someone has already done the anushthan of the Vairi Nashan Kali Kavach — then in these times let him do at least a three-day laghu anushthan of that Vairi Nashan Kali Kavach, and a havan on the last day if it is possible.
Which shakti a wrong japa stirred is a separate diagnosis; mool mantra without kavach brings trouble
The speaker says he has discussed only the effect and ill-effect of the mantra in the Navarna case, that is, how it was chanted wrongly. Which shakti of the man's home was awakened by the wrong japa, what became Avesh-ed on his body, whether some shakti of the roads and ghats attached, whether a Kshetrapal Dosha or a dosha of Bhairav ji occurred, and what happened on account of which, is an entirely separate subject. He adds that many Sahasranamas and Kavach texts say that japa of the mool mantra without reciting the kavach brings such troubles, so that too is a related factor.
When one kavach is already worn, a second is not needed — keep it only for the household, and only if means allow
That decision is the questioner's own. In the speaker's view a further Kavach is unnecessary when one is already being worn; it may be kept for the household or for the future if one is financially comfortable, otherwise there is no need.
A kavach is ten percent — the wearer's own effort is ninety; it protects and opens a path, it does not do the work
A Kavach is meant for the person drowning in trouble — with spirits (Preta) disturbing the house, illness, or Abhichara — not for someone who lacks nothing. And even there, the speaker says, the kavach is only ten percent: ninety percent is the wearer's own year of effort and eclipse japa. The kavach gives protection and thereby growth; it only shows a path.
Can the Kamakhya kavach and the 64 Yogini kavach be worn together?
Yes, absolutely — the Kamakhya Kavach and the 64 Yogini kavach can be worn together.
Should the 64 Yogini recitation be done every day, and is the kavach required for it?
Yes, do it daily. The Kavach is not required — recite even without one, there is no difficulty. Once the Namavali is committed to memory it can run while walking about.
Where should japa be done if the puja room is closed during the eclipse?
Do it outside the puja room. The puja room stays shut, and no light from outside should reach as far as the deities' space.
Does the thread of a worn kavach need changing after an eclipse?
Yes — because Sutak applies during an eclipse, the thread of any Kavach being worn is changed the following day. A wooden Danda is reinstated with a milk Abhishek, the Dattatreya Mala mantra and Panchopachar or Dashopachar worship.
Should a kavach or mala be removed during an eclipse?
Nothing is removed. No Kavach comes off — everything stays worn throughout.
Some of the 64 Yoginis devour negative forces and others open sources of wealth — the recitation matters more than the kavach
Some of the 64 Yoginis devour negative forces outright and others open sources of wealth; children are spared Bal Graha afflictions and household Laag does not attach, since these fall under the Yoginis. The Kavach is optional — the speaker's actual aim is that people recite the names.
With the Shiva kavach from the Mahakumbh, the Shiva Mala mantra is the recommended recitation
For the Shiva Kavach that came at the time of the Mahakumbh (Kumbh), perform the Shiva Mala Mantra — the speaker says that will be very divine.
What is the difference between the Chandi Kavach and the Rudra Chandi Kavach?
The Chandi Kavach in the Saptashati was spoken from Brahma's own mouth and is intensely sharp — you will understand when you recite it. The Rudra Chandi Kavach is not for everyone: if you are a beginning-level practitioner the speaker will forbid it. Do the Chandi Kavach.
Which mantras may be used to consecrate a copper kada?
For protection: a japa of Mangal, or of Surya. You may use the Surya Kavach, the Mangal Kavach, or Kartikeya ji's Kavach. If you wish to go to the Shaktis, then the mantras of Bhagavati Pitambara, or those connected with her Sabar Vidyas. Or consecrate it with any Astra mantra of your own Ishta.
Can the Kavach mantras be used for a Havan?
No. Asked whether the Saptashati's Kavach may be used for a Havan, the speaker says no; asked whether Kavach mantras may be, he says no again — a Havan of Kavach mantras is not performed.
What should be the first Anushthan in a practitioner's life?
Eleven hundred recitations of a Kavach should happen in every practitioner's life. Whenever you set out to do this sadhana, take up one Kavach of your own Aradhya in whom you have faith, do at least eleven hundred recitations of it, and then keep reciting it in the daily worship for a year.
What balances the tremors that mantra japa produces?
It means the mantra is having its effect and Sattvic powers are rising in the body — but it is unregulated, not balanced. For that you should recite the Kavach, and if possible perform a Havan on the Ashtami day as well.
What should be done where confidence has collapsed?
Perform an eleven-day Anushthan of the Kavach properly, by the full prescribed procedure.
What does reciting a kavach do to the body when a shakti comes?
The speaker says that when you perform pujan-path the body is bound. If you recite a kavach, everything is bound and your ten doors are closed; and when the ten doors are closed, neither a positive power nor a negative power can arrive with very great intensity.
What happens to people who recite no kavach at all?
The speaker says that when a shakti comes upon those who do no kavach path and no particular path, it comes with very great intensity; and when it comes with that intensity there is difficulty — the body becomes unbalanced and there is pain in the body in a very bad way.
What kavach or rudraksha should a post-mortem doctor wear?
The speaker says that for a family member who is a post-mortem doctor, the kavach of Bhairav ji, the kavach of Kaal Bhairav, should be made to be worn after having its japa properly performed by vidhi. Never have it worn in a thread — have it worn in the silver or gold that they wear, according to their means, so that there is no difficulty from sutak and the like wherever they may go.
Which rudraksha should a post-mortem doctor wear?
The speaker says that if they wish to wear a rudraksha, have them wear a genuine one, not the dusting variety — of the good rudrakshas, have them wear the Kalagni Rudraksha, which will be most excellent; or else Kaal Kalagni Rudraksha, or Bhairav Rudraksha. From one of these two, or a mala made of both, of 27 or 54 beads as they can wear, and have the kavach done properly by vidhi: their spiritual progress will also take place, professionally too these things will work, and thirdly they will never have any trouble from pret, bhoot, pishaach and so on.
How is a yoga of a big accident in the kundali cut?
The speaker calls it a simple matter: whichever graha is causing the yoga of an accident to be shown, whichever marakesh whose mahadasha is running — for that, accordingly, you should first do the upaya. If it is the marakesh, then pacify them by having daan and japa done. And secondly, if they are your yoga-karaka and also the cause of the accident, then do the japa and kavach japa related to them and wear it as well; and you may wear the ratna, the rudraksha, the yantra and the kavach related to the grahas that are your protectors.
The japa reduces a great injury to a scratch; it does not abolish the accident altogether.
The speaker says that however great the yoga of an accident is, it will be much less than what it should have been — it is not that it will not happen at all; something or other will certainly happen. It may be that a very great injury was to come from the accident, and there you get a small injury, a scrape. In that much it will be cut, that graha of yours. The greatest need of all, he says, is the maximum japa of the kavach.
Who is authorised to perform the Rudra Chandi Path?
Read the text: it states plainly that not everyone can perform it, and for whom it is forbidden. The speaker refuses to rule on it from a channel, and points out that when a famous teacher says anyone may, ten lakh people accept it and scripture is set aside.
What can be done for the protection of a pregnancy?
Three options, all consecrated by a Kavach you have accomplished — best of all the Kamakhya Kavach: a red thread with thirteen knots tied at the waist; a Gomti Chakra with red Gunja sealed in red cloth; or black papaya seeds gathered in Pushya Nakshatra and sealed in black.
What does the word anushthan actually cover?
Shodashopachar pujan of whichever form of Bhagavati or of Bhagavan is to be worshipped; then stuti, japa, kavach and such paths; japa to a fixed count, such as a hundred and eight malas or some number of malas; then havan of a tenth part; and after the havan, tarpan and marjan.
What anushthan is prescribed alongside that tula daan?
Do, or have done, an anushthan of the Mahamrityunjay kavach for the father, or of the Hanuman Chalisa, or of the kavach of whoever is your aradhya. If some capable learned person of that kind is found, have even a laghu anushthan of Mahamrityunjay done — but have it done. Or have a Rudrabhishek performed, so that the alpayu dosha and the like are destroyed.
Can a woman wear the Kamakhya dham prasad filled into a kavach, and what is its importance?
Answering a listener, the speaker says it is popularly known that when Bhagavati becomes rajaswala at Kamrup Kamakhya, the Ambubachi parva is observed every year from 22 June to 26 June, in which it is held that the earth, Dharti Mata herself, becomes rajaswala, and there is a flow of blood from the yoni mandal where the peeth of Bhagavati Kamrup Kamakhya stands; and that is kept covered, so that the cloth, which is white, becomes red and is distributed in the form of prasad.
May the Ambubachi cloth be filled into a kavach and worn?
If she does obtain it, then yes, she may certainly fill it into a kavach and wear it, the speaker says: the effect of Bhagavati will be very great. But he adds that before wearing any divine thing on the body, before holding a divine thing of that kind upon the body, one should think a hundred times over whether our body is capable of bearing energy of that kind or not.
How is something that has been fed to a person cut?
One has to see how old the thing that has been fed is, the speaker says, and only after that is its cutting done. To cut it you must, at some particular time, recite the kavach of your ishta or their astra mantra, and having consecrated some object dear to them, that is fed to the person. Many sadhaks feed a banana and induce vomiting; some have honey fed and induce vomiting; some draw the thing out through the navel with their own mouth — everyone has his own different way.
Which sadhana increases atmabal?
The kavach path of those in whom you have shraddha and faith increases atmabal the most, the speaker says. When you do the path and read that such-and-such swaroop should protect this limb of mine, and when the bhavana begins, then your atmabal will increase of itself. One should do the path as much as possible; at the very least eleven hundred recitations should certainly be done.
Which kavach is not made impure by sutak and patak?
The Kamakhya Kavach, the speaker says: in no condition and in no manner does its effect lessen in sutak and patak, nor does it become impure. But if any man or woman ever wears this kavach and establishes a relation with another man or another woman, then a very great dosha attaches. Apart from that, it never becomes impure.
What is offered to Bhagavati during the four days of Ambubachi, and how is she unveiled?
She should be kept covered completely with red cloth and will remain in that same state; the bhog of madhu should certainly be offered to Bhagavati at that time, every morning and evening, the speaker says. Whatever seva-puja, sadhana, havan and the rest of the four days you wish to do, you may do; you may do the jagran of mantras and so on. On the last day, after the 26th — that is, on the 27th — you will again lift the cloth from Bhagavati's body and perform abhishek upon her properly with haldi water and scented dravyas and the rest. Then you will dress her in new cloth and put on the ornaments, and the cloth Bhagavati had worn for four days you should keep at the place where you keep your wealth, or wear it in a kavach, or tie it on the hand — you may put it to good use as you wish.
Raksha kavach and self-japa for the person under a maran prayog
The speaker says the ninth step is to have the person on whom the maran prayog was done wear a raksha Kavach on their body, so that their prana energy is protected, and to have them do mantra japa themselves: the guru mantra and the like if they are initiated, otherwise japa of the name of Bhagavan, or as much japa as possible of the Jayanti Mangala Kali mantra, which is a naam mantra.
What is a Mandala, and does it apply to every deity?
A Mandala means forty to forty-one days, and it is said of every deity that at least one Mandala must be done. This holds for japa of any mantra, Archana and Avaran puja of any Yantra, and abundant recitation of any Sukta or Kavach undertaken for Siddhi.
The Kavach is accomplished before anything else — 1100 japa and its havan — and only then the Bhagavati mantras one is entitled to.
The Kavach. The speaker calls it the most necessary thing — accomplish the Kavach first. In the worked example, 1100 japa of the Kavach, then its Havan procedure learnt; only then the Bhagavati mantras the practitioner is entitled to, or the Stuti, Stotra, Sahasranama and Satnama.
At Ashadha Purnima a havan with 108 recitations of the Datta Mala Mantra makes the first sadhana conscious again.
The first sadhana — Dattatreya's. At Ashadha Purnima, Guru Purnima, everything is made conscious again through a Havan, with 108 recitations of the Datta Mala Mantra. Panchanga worship means completing each of the principal deity's recitations in turn, after which only one recitation of each remains daily.
Can the Dattatreya Kavach be written on Bhojpatra and worn?
First your Kavach must be accomplished. Without Siddhi there is no benefit in writing it. And the speaker adds that he cannot say which Dattatreya Kavach it is without seeing it, so the Pran Pratishtha cannot be answered in the abstract.
Is worship between 7:30 and 8 in the evening wrong?
The speaker says he never said it should not be done. His point was about the time of the Sandhya, which is when the Godhuli hour falls. But if it is done at the principal times of the four Sandhyas, it will be far better.
What can be done in Shravan for an obstruction of any graha?
In the same way, if there is any obstruction of any other graha — whether of Mangal Dev, of Shukra or of any other graha — you may do japa of their kavach, stuti, sahasranama or satnam, or of the pauranik and tantrokta mantras of those grahas already broadcast on the channel, as your strength and capacity allow. It is not necessary to do 10 or 100 malas daily; at least keep five or ten malas, and if that is not possible, do at least one mala through the whole of Shravan.
Can Kali's Trilok Vijayi kavach be added to the Panchakshari vidhi?
Asked whether, along with the Panchakshari vidhi, one may do japa of Ma Kali's Trilok Vijayi kavach at night because of a greater shraddha towards Ma Kali, and whether Ma Kali's 108 namavali may be read in place of Ma Durga's in the Panchakshari sadhana, the speaker answers: absolutely do so. You may do japa of Ma Kali's Trilok Vijayi kavach, and you may also read the 108 namavali.
When should a kavach that has been ordered be worn?
Asked when the kavach he has had sent is to be worn, the speaker says: wear it at any time in the month of Shravan. Gupt Navratri is running now, so wear it at any time in that. Wear it on the Purnima — there is time and to spare.
On what should a metal kavach be worn?
If your kavach is of silver then it will not be pure with a thread — do not keep a thread. In that case wear the kavach on a silver chain or a gold chain, if that is your duty and work. If it is kept in copper it will become impure at once and will then be of no use. Keep your kavach in silver or gold, and keep the chain of silver or gold too; if you wear a thread of any kind, everything becomes impure.
What should those who work among birth and death wear?
In such a circumstance you should certainly wear a kamar band, he says; the waist should not be kept empty. For people who work at a place of birth and death, the waist and the wrist of the hand — not everyone can wear something on the wrist, but the waist should absolutely not remain empty — and at the neck there should be a good strong kavach, of metal, of gold or silver, so that impurity does not attach to it.
How should Bhagavati Annapurna be worshipped on this Purnima?
The pujan of Bhagavati Annapurna is especially to be done on the day of the Purnima, the speaker says: at the very least certainly do her stuti, if you do not wish to do anything extensive. Her kavach is also on the channel, and those whose kuldevi Bhagavati Annapurna is should certainly do her kavach. And if some calamity has come in the home such that there is trouble over food itself, then they too should take the sharanagati of Bhagavati Annapurna.
Can a kavach be recited in a Shivalaya on a Monday?
Asked about the path of a particular Shiva kavach in a Shivalaya on a Monday, the speaker answers simply: absolutely do it.
The kavach purashcharan is chosen from the kundali, whether a panchama bali or a navama bali, and begun as early as possible.
As early as possible, at a young age, he would have the purashcharan of one kavach after another begun, the speaker says. According to the kundali — whether it is a panchama bali or a navama bali, seen by the chandra kundali and the lagna kundali — his sadhana would have begun from the start in accordance with suitable guidance.
The purashcharan of the mool kavach of Bhagavati Vindhyavasini, with 1008 trikon completed by the age of twenty-two.
At least one kavach, whether of Bhagavati or of whatever his shraddha lay in at that time, the speaker says — and if he were his son, he would place his shraddha in Bhagavati Vindhyavasini, so he would have had the purashcharan of the mool kavach of Bhagavati Vindhyavasini done from the start. By the age of ten full attention would already be on physical fitness — run, you are not to sit, because you have to do the trikon — and as soon as his feet could walk he would first have him do the trikon, so that in his life as many trikon as possible were completed in a short time: complete 1008 trikon first by the age of twenty or twenty-two.
Which is correct, the Shabari kavach or the Sarvarishta Nivaran stotra?
Both are correct, the speaker answers: do the one in which your shraddha lies.
The kavach of Maa Tripur Bhairavi goes out along with the Datta paduka in the present anushthan.
In the present anushthan, the Datta paduka is also going to you, the speaker says, and with it the kavach of Maa Tripur Bhairavi is also going; this Tripur Bhairavi kavach he has written about too. You can wear it, there is no problem — but if you fix this kavach onto the trishul of Bhairav ji, that is better still. You can fix it on a trishul you have made yourself, and if you wish to fix it on the one being sent from here, you can do that too.
What is the relation of Kaal Bhairav to Tripur Bhairavi and Dakshinamurti?
One form of Bhagavati is the satvik shakti of Kaal Bhairav, the speaker says: the Bhagavati Bhairavi of Kaal Bhairav is the satvik shakti of Tripur Bhairavi herself. And in some places it has been said directly that Kaal Bhairav is himself Dakshinamurti Shiva and Dakshinamurti Shiva is himself Kaal Bhairav. Therefore if you establish this kavach on the trishul of the Kaal Bhairav jayanti anushthan, or on a trishul you have fixed yourself, it is exceedingly excellent — the protection of the house will increase fourfold.
What does it mean to keep seeing a girl in dreams while doing the Jayanti Mangala Kali japa?
A listener says he does japa of the Jayanti Mangala Kali mantra daily and sees a girl in his dreams. If you are seeing such a thing again and again, Ankit ji, the speaker says, then the meaning is that the presence of someone has already been formed with you, or is formed, and now she is causing difficulty so that all this may be dropped by you. What should you do? For a sadhak the most necessary subject of all is the kavach: without a kavach a sadhak is not a sadhak. The kavach comes first. It is for this reason that the kavach has been called the eye of the devata; whichever devata you may worship, the kavach is his eye. So the mantra japa you are doing is excellent in its own place, do it — but certainly do the kavach, and do the purashcharan of the kavach of whoever your ishta aradhya is.
What is a shorter alternative to the Chandi kavach?
The alternative small kavach to the Chandi kavach is the Kubjika kavach, the speaker says, and the Kamakhya kavach.
Can a second kavach be worn alongside the Datta kavach?
Asked by a listener who has worn the kavach of Bhagavan Datta whether he may wear the kavach of the 64 Yogini Mata or the kavach of Bhairavi Mata on the right arm, the speaker says he can wear it on the arm, the right arm — yes, absolutely, there is no difficulty.
Is it acceptable to do only the sixty-four yoginis of Bhagavati?
Do only the sixty-four yoginis of Bhagavati, there is no difficulty, the speaker says. He adds that he is ignoring no one, that there are so many questions that they keep being missed, and that he is not even taking everyone question; there is no matter of any fault in it.
Can a kavach be used for a purpose other than protection?
Asked how any kavach may be done for some other material kamya besides protection, the speaker says that it is written in the phalashruti that all kamyas too will be accomplished. Make the sankalp of that kamya. Taking a clove in the hand — see, the kavach is not only for protection; it is for everything. It is given in the phalashruti itself. So you can also make that sankalp separately.
This analysis is for sadhaks of any lagna doing tantrokta sadhana with beejakshar mantras and kavach.
For sadhaks walking the path of sadhana, he says — he assumes everyone on this channel does sadhana, whether little or much. Specifically: a chart of any lagna, someone wishing to do sadhana, especially tantrokta sadhana involving beejakshar mantras, doing an anushthan of tantratmak kavachas, and intending in future to do the sadhana of the tantrokta and ugra forms of his ishta. The question is how the twelve bhavas give fruit in that.
Which sadhanas fructify quickly with Shani in the lagna?
Sadhanas connected with the body and with kayakalp begin to fructify very quickly, he says. For example: someone with much illness and suffering doing Hanuman ji's sadhana, with Shani in the lagna, doing sadhana himself to remove his physical suffering — better still if initiated. Whichever deity's mantra, stotra or kavach one has chosen, such as the Maheshwar Kavach, in which the prayoga for the destruction of diseases is described, or the Mahamrityunjay Kavach — with Shani in the lagna the fruit for release from physical suffering comes very fast.
Even when japa cannot be done in quantity, the intensity of the disease reduces.
If the suffering is not being removed, and if we are not capable enough to do a great deal of japa — a thousand japa were to be done and we cannot do a thousand, we cannot do ten thousand — then the intensity of the disease will certainly reduce. That, he says, will certainly happen.
When must the thread of a Bagla-Pratyangira kavach be changed?
Answering a listener, he says the rule made for Bagla-Pratyangira is in the matter of suchita: for Bagla-Pratyangira, in any kavach, only in suchita — particularly if sutak has attached — you have to change the thread. Ordinarily they may be worn always in this way and there is no need to remove them.
Must a kavach be removed during grihastha relations?
Yes — apart from the Kamakhya kavach, which he says he has stated before, whatever other kavach you are wearing: if you are a householder and are to take your grihastha life forward with husband and wife together, then in such a state it should be removed, and after concluding, having become pure, it should be worn again. That is good, and your confidence too will remain. If you yourself perform the anushthan and the rest, to wear the kavach as a limb of the body and keep it on is better; otherwise its energy will not decay but will disturb you — the decay of energy being a different matter — and you will begin to be a little mentally disturbed.
Nothing is felt in daily Gayatri japa — where should one start?
Ankit ji says he does japa of Gayatri daily but never feels he is doing any sadhana, and asks where to begin for Bhagavati's sadhana. If you are doing the sadhana of Bhagavati Gayatri, the speaker answers, then do it according to Gayatri's own niyams — then it will happen. Learn the full display of mudras: from the first day satisfaction will begin. If you do Gayatri without mudra, no ananda is going to come, nor is your Gayatri going to be nourished. Learn the whole process of shaap vimochan, how shaap vimochan is to be done. And whether you do it at two times, or three times, or one time, whenever you do it — how your sandhya pujan is to be at that time, how the kavach is to be done, and which of the three times' dhyanas of Gayatri applies.
Should a karma-sakshi lamp be lit for japa by a river on a hill?
Yes, certainly — if you light it, it will be good, he says. And if you are doing this in such a deserted place, then bhumi shodhan and bhumi bandhan, asana bandhan and sharir bandhan should all be done, and only then should the kavach siddhi happen; the body should be secure, only then. If you are in a tirtha kshetra there is no problem at all. There, light one lamp without fail, wherever the place for lighting lamps is — it is not necessary to light it in front of you. Wherever the place for lighting the lamp is in that mandir, in that sthaan, light the lamp right there.
Whose yoginis are consecrated in the 64 Yogini kavach?
Asked whose yoginis' mantra is consecrated in the 64 Yogini kavach, he answers that they have given the whole description of the 64 yoginis of Bhagavati Lalita Tripurasundari; the whole subject relates to them. And along with them there is also in it the subject of the Shakti Peethas — the 64, the 108 Shakti Peethas.
Why is the mala mantra said to exceed a kavach, and what is its difficulty?
It is said that the effect of a Mala Mantra stays greater than that of a Kavach and the like — but comparison is not to be made, he says; it is an ordinary matter, because things have been embedded in it. However, it also contains beej mantras (Bija Mantra), so it becomes difficult: if you get caught in the pronunciation and the tongue cannot articulate properly, then rather than doing it wrongly, either learn the pronunciation, or if it seems to be taking too much time, switch — do the Ashtottara Shatanamavali or the stotra.
What should a householder actually do on these four days?
What is not said, he objects, is that the path of those who practise Tantra is a little different, difficult and distinctive — and that an ordinary person, while not doing it that way, should at the very least perform a distinctive service and worship of Bhagavati on these four days: her Kavach, her mantras, and for the initiated, their initiated mantras.
What does the Ambubachi period do to a power being worshipped?
Understand that the time of the Ambubachi Parva is the centre-time for making distinctively effective, for awakening, and for making fierce, every power that people are awakening and serving. If you are reciting a Kavach — set the Tantric side aside; each has his own tradition and we need not go into it.
Is a fast kept during Ambubachi?
These four days a fast is not to be kept — but japa certainly is. Whichever Kavach you have been reciting — the Mahabhairav Mala Mantra, the Batuk Bhairav Brahm Kavach, Bhagavati Kalika's Kavach — perform the Purashcharan of that same Kavach these four days, completing a hundred recitations each day.
Which Kavach is best for these four days?
The Kamakhya Kavach — the most wondrous and most intense, holding the ten Mahavidya forms within itself, and excellent for everyone and for women in particular. These four days recite it in the largest quantity you can: increase your stamina past a hundred toward two hundred, morning and evening, and complete eleven hundred across the four days.
What if eleven hundred recitations are not possible?
Then do a hundred and eight recitations daily — you absolutely may. And whatever recitations and worship you were already doing, do all of their japa during Ambubachi.
Does a copper Kavach stop working after a year?
If you have not gone into a Sutak or Patak, there is nothing to be tense about. If you have gone into a Sutak or Patak, then in copper its work does stop.
Sadhana done during Ambubachi becomes infallible: the greatest festival for Kaul and Shakta sadhaks
The speaker says that whatever mantra Purashcharana or anushthan a sadhak does in the four days of Ambubachi, whatever extra japa and Havan, whatever attempt at reciting a Kavach and gaining its siddhi, Bhagavati makes it amogha, infallible. For every sadhak in the whole Kaula Sampradaya and Shakta community, he says, this is the greatest festival period, and it is said to carry thousands of times the merit of even Navratri.
Why doesn't relief from an aggressive ritual last, and what should follow it?
Severe pain disappearing after a Havan isn't permanent and will recur — as soon as such benefit is obtained, self-protection through Purashcharana and a Kavach should begin immediately.
How can Tapobal be increased without formal initiation, and how long does the process take?
Reciting Lord Shiva's Panchakshari Mantra according to Varna and form, along with mastering a protective Kavach, raises Tapobal without requiring initiation — followed by a Siddhi Vidhan of a Bhairav or Maha Bhairav stotra/mantra, the whole process taking at least 3 to 6 months.
What remedies help with social anxiety, lack of confidence, and fear of public speaking?
Practicing one's Ishta Devata's Kavach up to 11,000 times, 41 days of daily Hanuman worship, or a Ram Beej Mantra written on Tulsi leaves and offered with Hanuman Chalisa for even 15 days, causes social anxiety to vanish.
Why shouldn't hostel students perform Yogini Sadhana directly, and what should they do instead?
Students living in hostels should avoid direct Yogini Sadhana due to strict rules and restrictions, and should instead build Tapobal through count-based Kavach and Panchakshari Japa at a temple or place of worship until personal space is available.
Should Rudraksha and Kavach be removed during menstruation?
Women and girls must remove Rudraksha and general Kavach during menstruation due to energy imbalances — except Kamakhya Kavach and Kalika Kavach, which should be worn continuously without removal.
Kavach siddhi and the deity's power manifesting in a crisis
From his own experience, the speaker says that when the mantras of a Kavach are made siddh — he names Kaal Bhairav's — the deity's own tattva enters the sadhak, to the point that ten men together cannot beat him. The condition is that the mantra's Purashcharana is done by its vidhi, with full dedication. Then, when calamity comes — an attack, an attempt on the family's honour — that tattva awakens tenfold; he calls this Kundalini awakening, and says the same capability is given whether one worships Batuk Bhairav, Kaal Bhairav or Mahakal.
Why nyasa is essential in the special sadhana of a deity
The speaker says Nyasa is not something to be ignored. For preliminary matters, or where it is done only in name, or in some graha-related rituals, it may be skipped — but in the special sadhana of a shakti it has very particular importance. In nyasa the beej mantras are seated in the limbs and fingers, the heart, the shikha, the shoulders (the kavach), and the mantra's rishi in the mouth. Because the mantra is the deity's own form, doing its nyasa makes the sadhak mantramaya and so devamaya — the body becomes the deity's, no difference remains between worshipper and worshipped, and only then do the deity's tattvas reside in the sukshma and karana body.
Care of a consecrated Kaal Bhairav mala when its beads break
The Mala given after the Kaal Bhairav anushthan has 109 beads. If a bead breaks, the speaker says, do not add a new one — restring what remains and wear it; the mala stays complete for you until it drops below 99 beads. If the thread breaks, restring it, do Mahabhairav japa and wear it again; sutak of birth or death, a woman's rajodarshan, or washing it bring no dosh. A broken bead means a blow that was due to you — from a fierce prayoga or a bad dasha — has been mostly absorbed: a broken leg becomes a sprained toe. Such power belongs only to a genuine mala (not bone), strung by a Hindu craftsman in a nakshatra like Pushya Nakshatra, given Prana Pratishtha, and charged with the mool paath of a Kavach you have japped 11,000–40,000 times, once on each of the 108 beads.
Dattatreya Vajra Kavach does not require deeksha
Asked how to obtain Dattatreya's kripa without Deeksha, the speaker answers: recite the Vajra Kavach. There is no requirement of deeksha in it; recite Bhagwan Dattatreya's Vajra Kavach — it is the best of all.
What can the ash from one's own paath be used for?
The speaker says people do not believe that if we recite the Narasimha mala mantra or some other kavach, and dhoop burns while we recite, the ash formed from that dhoop can be empowered and thrown on a person on whom a vichar has already been running — and the vichar will be cut. The reason it does not work, he says, is that you will not do the japa; there is no surrender within you.
The nitya pujan of every kind of divine yantra and kavach, and how the energy of a worn kavach is increased day by day
How the nitya pujan of every kind of divine yantra and kavach is to be done; how the energy of the kavachas we wear is increased day by day; and how they are to be used when the need arises. He says he will take some listeners' questions afterwards.
What material should a yantra be made on?
For the purpose of dharan, one may make a symbolic yantra on the shell of the kavach; or, if making it fully solid, make the complete yantra properly in that manner — that will work too, but it will be visible, and many more vidhis then attach to it. Chiefly, he says, get the yantra made for pujan on metal.
Can a family share one mala or one kavach?
No. He calls it a matter of real dismay that questions sometimes come saying there is a single mala on which all the members of the family do japa. It should not be so. Even if you are doing japa on the most ordinary mala, each person's should be separate and personal — both the japa mala and the mala worn. The third thing, the kavach that we wear, should also be personal to each.
What must be done to a yantra or kavach after a sutak or patak?
Keep one thing in mind about that yantra, he says: whether it is a kavach, any kavach at all that you wear round your neck, or any yantra — after a sutak or patak has attached, have agni sparsh done without fail.
How long does a birth sutak last, and does it attach to the yantra?
Suppose a child is born in your house: the sutak of birth attaches, the shauch attaches. Until the chhathi is done, and in any case at least a paksha does not pass — ten days, twelve days, as it may be; ten days is taken as the norm — you will begin the pujan only after twelve or fifteen days. Sutak, he says, will not attach to the yantra and kavach as such; but since we are going to touch them, the purification here is really our own.
Before the agni sparsh: new thread in every kavach, Bhimseni camphor, and a havan at the day's first pujan
Gather everything — all the malas, the yantras, the kavachas — dust them well, and at the least change the thread of every kavach. He allows that a mala that has to be strung is a problem, so that one may simply be given agni sparsh; but in the other kavachas, take out whatever thread you have and put in new thread. Then keep camphor in a vessel — Bhimseni camphor, pure camphor — and at the first pujan of that day do a havan without fail.
How exactly is agni sparsh performed?
Take the camphor from the very fire kindled in the havan kund; touch the camphor to it and kindle the flame. Then first wash all the malas with cow's milk; wash the kavach and the yantra with cow's milk and then a little water and purify them, and very quickly pass that mala, that yantra, that kavach right through the fire. Never set about burning it, he warns. Agni sparsh means it passes across in an instant — through the fire, across, come away, not burnt, only touched. Whatever the fire touches becomes pure; Agni is directly a god and purifies everyone.
What must be offered on the yantras after a sutak or patak?
On every yantra, he says, you will recite the Tantrokta Devi Suktam and make an offering. Whenever a sutak or patak has fallen, then afterwards too, if possible, at least 27 paths of the Devi Suktam should certainly be recited and offered upon all the new yantras whose agni sparsh you have had done. It should be done on all the malas as well, and on all the kavachas.
The malas and kavachas also get their own abhishek, agni sparsh and Devi Suktam offering
Whatever japa mala there is and whatever kavach there is, he says, all of them will have their abhishek and agni sparsh; and on every one of them, even if only once each, with a flower each or with rice, do the japa and make the offering of the Tantrokta Devi Suktam without fail. By this alone their energy too will remain intact.
A shatarchan with the Datta mala mantra brings the grace of the whole Datta mandala
If you have time, do a shatarchan. Doing japa of Bhagwan Datt's mala mantra and making the offering upon the yantra brings the grace of the whole Datta mandala; reciting his Vajra Panjar kavach and making the offering brings a divine kavach and a divine blessing.
Why the Panchakshari japa keeps every worn kavach nourished
If you recite a kavach and offer it upon the yantra, the effect of the kavach also increases — suppose someone wears a Neelkanth Aghor Yogini kavach, or someone wears Bhagwan Panchanan's kavach. Whosever kavach it may be, the japa of Panchakshari is for every single person: whether or not one has the Panchanan kavach, do the japa of Panchakshari. Then the mool energy of every kind of kavach you wear will always remain, because Panchakshari is never to be used for a prayoga. It keeps your atma always nourished, and the kavach you have worn near your heart, near the anahata, will always stay nourished. Everything else may be used for prayoga, he says, but since Panchakshari is not to be so used, it keeps your kavach nourished in any case.
The sixty-four Yogini namavali and the nine names of Van Durga also keep a kavach nourished
Secondly, recite the text connected with whichever kavach it is. If it is the kavach of the sixty-four Yoginis, the complete namavali of Bhagavati's sixty-four Yogini forms has already been given on the channel and shared on Telegram — recite it daily and see its effect. So too the effect of Bhagavati's nine names, the nine names of Van Durga: the mantra of the nine forms of Bhagavati according to the mat of South India, "prathama Van Durgeti" and so on. If you recite these daily, their nourishment is maintained by all of these as well. And keep two kavachas always near your heart.
Recite the kavach of the aradhya whose kavach you actually wear
If you have chiefly worn the kavach of your own aradhya and it is connected with their form, then do that very kavach. If you keep Bhagwan Datt's kavach, sanctified with the Datta Vajra Panjar, then reciting that is excellent. If you wear Bhagwan Vinayak's Haridra kavach, then recite Bhagwan Ganpati's 108 namavali, or the kavach of Bhagwan Haridra Ganpati, or the kavach of any form of Bhagwan Vinayak — that is excellent. Or recite the kavach of Bhagavati Baglamukhi, which is excellent too, because by it every one of them is satisfied.
How is a kavach made siddha?
Going further in the same way, he says: if you have worn Bhagwan Batuk Bhairav ji's, then recite Batuk Bhairav ji's Brahma kavach. And make the effort to siddh the Brahma kavach as much as possible, and all the other kavachas as well: keep doing as many paths as you can. The more paths you do, the more they go on becoming nourished.
Does a siddha kavach ever need to be used?
When we recite a kavach and make it siddha, he says, the state of using it on oneself will sometimes arise — but the need to use it will never come. So long as no offence is committed by you deliberately, if you have carried the kavach up to 1100 or even 11000, it very rarely happens that any special calamity connected with these things comes upon you. But people are human, and an offence may sometimes be committed deliberately.
Why a defiled anahata leaves the kavach defiled too
If the state settles into the mind that our kavach has become impure — there are many causes, he says, which he need not spell out — then in such a state the abhishek of the kavach is absolutely compulsory. Because it is a thing connected with your heart, with the anahata: if the anahata has become defiled and your mind has become defiled, then the kavach too will remain defiled. That is, the energy is present there, but you are not able to assimilate it at all, and you will begin to feel uchchatit. Keeping these matters in view, he says, that is how it is to be done.
When a prayoga has to be done for someone, bali must be used
Whenever a prayoga has to be done for someone, he says, use bali without fail — especially of the kavach or of the yantra. He then turns to a listener's question before setting out the example.
What has to be done after a mala or Kavach is worn through birth or death Sutak?
A thread is changed; a copper Kavach is immersed; a silver one on a thread needs only the thread changed. The japa Mala and Gomukhi are washed, bathed in Panchagavya or panchamrita and Gangajal, scented, and then passed rapidly through camphor flame three or five times.
What is the minimum daily practice to continue after Navratri?
From Ekadashi, continue a minimum of one Mala daily of whatever you accomplished — up to ten if you can, and for a short mantra like the Ekakshari or Panchakshari eight to ten malas at least. The Kavach and the mantra must both continue.
Why do good practitioners fall ill a few days after Navratri?
Because they dropped everything the moment the fast ended — no Kavach, no japa, no small Havan, no special worship. The speaker's image is of taking the whole treasure you were holding and leaving it out to be looted, all at once.
Navratri raises everyone's positivity, and the simplest guard afterwards is not to stop the daily worship.
Drop the worship abruptly and every Preta and Pishachik power that gets the chance will cling at once. The easiest protection is daily worship and Sandhya: continue whatever sadhana you did, five malas or even one, with the Kavach — and the speaker specifies he is speaking of divine mantras only.
Where does the backlash of a premature application of a mantra land?
On whoever in your household is not protected. You do not know what level of energy is on the other body or how hard it will strike; unable to reach you, it will reach your brother, sister, parents, spouse or children — who cannot be at your level even if you gave them a Kavach.
What is the Kamakhya Kavach actually describing?
If you, especially all the mothers, recite the kavach of Bhagavati Kamakhya, then that kavach is in reality a description of this very pitha, the speaker says. The shakti whose presence is described there in a given direction is exactly that one.
Can a kavach protect against an abhimantrit item fed by someone close?
The speaker says no: however strong a protective kavach one wears, if one's own person feeds an abhimantrit item mixed into food, the kavach is of no use — like sitting inside an excellent shield and setting off a bomb in the same place. Abhichar need not be projected from far away; a jealous relative may feed something, leave something in the house, or perform a masani kriya there without one's knowledge, and the astik person keeps assuming no such force can harm him until the problem has already grown — for abhichar grows the longer it is given time.
Why ugra shastra-mantra prayogas against abhichar must never be done at home
The speaker says what a sadhak arranges in such cases is the ugra tantrokta kavach or tantrokta-mantrokta paths of the great shaktis — shastra mantras of binding, killing, breaking, of "bandh bandh, bhaksh bhaksh, raksh raksh" — with their full vidhi-vidhan, but that vidhan is never done at home if you have this problem. Done at home, and not previously siddha, such mantras cause pain to the masan shakti sitting there as your anti-party; the moment it hurts, it hurts you more. A shakti you have fed for one and a half or two years with the puja meant for your ishta will not leave when you now beat it with a stick — it hits you back four times, creates bodily problems, and arranges an accident when you go to worship, until you conclude even Mahadev's puja is not bearing fruit and lose faith in Mahadev — because you are seeing one thing while something else is happening.
Once the practice is established a Kavach is added, and after it the Beejakshar, the Argala or the Ratri Sukta
When the practice has formed and you are completing it in very little time, add a Kavach with it. When the Kavach is done, go on to the Beejakshar; or to the whole extended prescription of the first mantra of the Argala; or, if you want a Stotra rather than a mantra, to the Tantrokta Ratri Sukta. But hold to one base.
What if you cannot go to a temple at all?
If you have nothing there is no difficulty; if you cannot even go to a temple there is no difficulty. If you have the Bhava, then certainly do the recitation. And to accomplish the Kubjika Kavach, no Havan is needed — only do the japa; that is plenty.
What can someone who has begun no sequential sadhana still recite in Navratri?
If you wish to do the sequential sadhana and have done nothing yet, then even so, in Navratri recite Bhagavati's Sahasranama or Satnama and the like. Recite a Kavach. Recite the Stutis; do the Saptashati in Hindi. At the least your Bhava toward the Mother will be formed.
What can be done while sharing a room away from home?
Do the Kali Kavach — there is no difficulty. And after completing a Saptashati Mahavidya krama, the speaker does not ask you to do the Havan of all thirteen chapters: do an ordinary Havan with a Stotra or Satnamavali of Bhagavati.
May one do mala japa wearing a tantric taabij?
Asked again whether mala japa can be done wearing a tantric taabij, he says: yes, wear the tantric taabij; it is connected with Sanatan, wear it and do it. He adds that he does not understand why the questioner is asking — everybody wears them.
Which kavach of Kaal Bhairav should be recited?
Asked which kavach of Kaal Bhairav ji should be recited, he answers by name: recite the kavach of the Rudrayamala; the Rudrayamala will be best of all. Read the phalashruti, he adds, and if it is written in the phalashruti that an uninitiated person should not recite it, then do not recite it.
Which should a new sadhak give more importance — Kali Chalisa or Jagan Mangal Kali kavach?
Asked, for the seva of Ma Kali, which of the Chalisa siddhi and the Jagan Mangal Kali kavach should be given more importance, he answers: if you are a new sadhak, then first do the Kali Chalisa. After that, do the Jagan Mangal.
What should someone do when a fierce energy flows in the body during seva?
A listener says that something is playing upon him, that a fierce energy is flowing through the whole body, and that he does seva and puja too. He tells him by name to do two things. First of all, recite the kavach connected with that swarup of Bhagavati whose upasana you do, as much as possible in Navratra, to your capacity. If afterwards the shakti still comes, then, taking the help of somebody knowledgeable, have her identity opened — she will scarcely tell it herself.
Which is more powerful, a devata's kavach or a Shabar raksha mantra?
Asked whether a devata's kavach stotra or a Shabar raksha mantra is more powerful, he answers: the kavach.
How long does a suraksha mantra protect?
Asked for how much time a suraksha mantra gives protection, he answers: so long as your body is pure, until then.
What is the ladder from a chalisa upward?
As many as are new sadhaks, those who are entirely new and have done nothing, they should begin from the chalisa, he says. Those who have gone forward from that can do the siddhi of the thirty-two Namavali and the like. Those who have gone further ahead than that can do that of the satnam and the like, can do that of the kavach, can do that of the other stotras. After that, one can move toward the Sahasranama and the rest, and toward the Hriday.
A house is secure only once the mantras, stotras, kavachas and mala mantras of the protective deities are perfected
Until you perfect the mantras, stotras, Kavachs and mala mantras of the protective deities and become capable, he says, you will remain unsafe.
The utara, the seva-puja of one's aradhya and heavy kavach japa run alongside it
Along with it, he says, keep performing the utara, the seva-puja of your own aradhya, the japa and tapa, and more and more japa of the kavach. This thing will be finished from the very root — and not only finished: the one who did such a thing will also obtain his due punishment, since all those matters come under the mahatmya.
You are not the one who should have to escape — the samarthya within should make that unnecessary
Reading out a comment that we do not need to do a kavach in order to escape from mlecchas, he says: remember one thing from today. Escape from whom? The samarthya within you should be such that they have to escape from you.
How should a student do a prachand sadhana of Ma Saraswati for studies?
The speaker answers that a prachand sadhana will only happen with prachandta — do whatever sadhana of Ma Saraswati or of Ganpati you want to do fiercely. But if you want to do well in studies, then study well: it is the studying that should be done fiercely. Sadhana should be done with saumyata, at a fixed time and in a fixed number. If you get absorbed in prachand sadhana, the student's whole vidya will go over into that. Do the japa of the Saraswati Kavach and of Bhagavan Ganpati's kavach and try to siddh it — eleven a day is very good if the desire is to carry it long; more than that is not needed daily.
How is a one-day anushthan of the Shakambhari Kavach done at a Shakti Peeth?
The speaker says that once you have the practice of the Shakambhari Kavach, then when you go to a Shakti Peeth — say you have arrived today — today at your ease find the place, look around, wander the whole place and see where you will sit and do the japa. Then the next day, at first light in the early morning, the darshan is to be done; it should happen in the bhor itself, and before sunrise is most excellent. After that sit at your ease on your asana and do at least 108 path of the Shakambhari Kavach.
Where should the Bhairavi Kavach be fixed, and which shloka recited for the paduka?
You can fix the Bhairavi Kavach on the main door, on the upper side — in a flat or in a house, fix it above the door. And for reciting a shloka, for the puja of Bhagavan Datt and for the paduka pujan, the stuti that is Guru Brahma Guru Vishnu and so forth is the most excellent.
A crama of Dattatreya, Ganpati, Surya, Jayanti Mangala and Panchakshari still has no kavach in it, and one kavach must be there
A listener sets out his crama: one mala of Guru Dattatreya's ekakshari, then Ganpati, then Surya's twelve namavali, twelve of Jayanti Mangala, one mala of Panchakshari, one mala in the morning; and in the evening the Batuk Bhairav stotra and the namavali of the 64 yoginis. Brother, there is no kavach at all in this of yours, the speaker says. Involve some kavach also — the kavach of your chief aradhya. All the rest is very good, but let there certainly be one kavach. Let all the sadhaks and sadhikas pay attention: all the path and japa on one side, one's own aradhya's kavach on the other. A kavach must certainly be there.
Which kavach can a pregnant woman recite for the protection of the child?
The whole subject connected with the garbha is on the channel, the speaker says — he will share it again, there are three videos. In them the whole vidhan is told, of what should be done in which month. It is a simple subject, not very extensive or intricate, because in it there is more rest from after the third month. So listen to that vidhan once. Subjects related to the Parvati Gita have also been placed in it. So do that — and catch hold of the Kamakhya Kavach.
Can a new sadhana be begun on Devshayani Ekadashi?
Yes — if you wish to begin any new sadhana, such as a special anushthan connected with Bhagavan Narsingh that has been taught on this channel, or the anushthan of his kavach, you may. If you wish to walk through life holding to one shakti and that shakti is Bhagavan Narsingh, then reciting the Narsingh Kavach daily to the best of your capacity from tomorrow until Devprabodhini Ekadashi, the day of Tulsi Vivah, can give you a great deal through the effect of this chaturmas vrat.
Why must hair and nails not be cut during a sadhana period?
Because they are living and carry energy connected with the body — which is exactly why they are used against a person in Tantra. Have the Chaur Karma done two or three days before starting, and again after completion.
How is a perfected kavach used?
Asked whether the benefit of a kavach comes merely from wearing it or whether it is used in some other way, he tells Rakesh Sharma ji that when you recite the kavach regularly, it stands written in the phalashruti. The vidhi of perfecting it happens once; after that, when you recite daily, its benefit will keep coming to you of itself. Secondly, if you write out the whole kavach and wear it, that too gives benefit; or a protective yantra of the deity, of whichever shakti's kavach you have perfected, is constructed, consecrated with the kavach, and worn after havan and the rest.
How should the Shri Narayana Kavach be done?
He tells Virendra Prajapati ji that if you are a param Vaishnava — that is, if you do not eat garlic and onion, do not eat carrot and radish — then you are capable of obtaining the full effect of the Narayana Kavach, because the particular effect of diet is described not by him but by the Vaishnava acharyas. A param Vaishnava obtains the full effect of the Narayana Kavach: that is the very first thing. The vidhan of purashcharan you should do in the month of Kartik — beginning in Kartik, or from the day of the Shraadh Purnima, you should begin the anushthan of the Shri Narayana Kavach. Along with the Narayana Kavach you should also do puja of the ayudhas of Bhagavan Narayan; and however many forms are spoken of in the Narayana Kavach, when the ahuti for their protection is given, that is when you do havan, the ahuti will be of those same forms. And at the least, 24000 is held for it — that is, 24000 japa has to be done, which is not impossible; you should do it over at least a year, two years, three years.
Those who do no japa, no kavach prasaran and no havan are affected most easily
Especially, the speaker says, anyone who does no japa or tapa, who does not do the prasaran of a kavach, who is not doing any particular havan, pujan or paath — on such people these things begin to take effect very easily. And that, he says, is an utterly ordinary matter nowadays.
During a prayoga children are kept away and the operator's body is bound at every point
If a process of this kind is going on in the house, the speaker says, keep small children and especially unmarried girls at a distance. When you yourself perform such processes, stay protected by reciting a kavach and the like, and the body must be closed all over: let there be shikha bandhan, a band on the neck, a mala or kavach, a mani bandh, a band on the hand and at the waist. On the feet tie at least a thread; if you wear a kada, or if it is a girl she will wear payal, and if a man then wearing a kada and the like is best — so that no negative energy casts an effect on you while you are doing such things.
Reversing a collective uchchatan person by person is not easy — build tapo bala first, and let one protected person stand for the family
When a collective uchchatan has been done, when the uchchatan of the whole house has been done, and you are performing an utara on each person and running mantras of cutting and reversing, thinking you will turn it back — that process, the speaker says, is not so easy. You will do it, and if something goes wrong somewhere, then you will have to pay out instead of receiving. So first increase your tapo bala, and only afterwards try to go ahead with prayogas of this kind.
How is a rudraksha mala purified after sutak or patak?
When sutak or patak falls, the speaker says, change the thread of any kavach. A full rudraksha mala — 109, 108, 107, 54 beads, whatever — does not have to be restrung bead by bead. Once the sutak-patak is complete and the shuddhikaran and household pujan are done, wait a day or so more, wash the mala well in raw cow's milk, give it abhishek while reciting something of Bhagavan Shiva or the Tantrokta Devi Sukta, then light camphor and pass the mala swiftly through the flame. Agni sparsh purifies it; it is not to be burnt. Cutting the mala and restringing it, he says, should never be done.
Build tapo bala so an attacker's own deities turn on him, and let the sawari not need to come and speak
For those who bind, feed and tamper with energies to harm, the speaker says, the good "offer" is this: raise your tapo bala by japa-tapa so much that when the other person tries, his own deities tear him apart — he sends to have you killed without even seeing who stands in front. If your deities are weak, if you do not raise tapo bala and only stay in play and feeding, that is what will happen. What he finds most negative about bhagat and sawari-playing people is that most never do brihad japa; the sawari comes, plays, says what it says, and they spend all day in that, making a joke of it — this goes on on YouTube too. Purify the asana, sit on it, do mantra japa, do purashcharana of a kavach. When the sawari comes, let the state be such that it need not come onto your body and speak: become one with it, close your eyes, let its eyes and yours become one, so you see divine things through its eyes. Only then can the sadhak properly use his shaktis.
When it is confirmed that a masan prayoga is being done on you, do not hesitate to act — but first hold the capacity
A listener says a masan prayoga is being done on him by someone unknown and he has already done Mahabhairav. When it is absolutely confirmed, the speaker says, that a tantra prayoga is being done and being done repeatedly, when the sense of it comes — then, brother, do not hesitate to act. He cannot say it openly, because hostile people would at once set the listener on, saying something will happen; so he will not say it openly, but keep one thing in mind: what must you have to be capable? You should have done the japa of Panchakshari, or of your ishta's mantras, up to five lakh, and you must have done a kavach.
A physical kavach on every family member, havan with every prayoga, and special pujan after success
There should be a kavach on the body of every member of the family, the speaker says — a physical kavach, not only the tantric-vidya kavach, because if someone breaks that, things go wrong. Let a physical kavach be on everyone's neck, everyone's body bound and protected; if they do pujan-paath too, that is best. Then let there be griha bandhan and the protection of the chaukhat. Be strong first, then do these processes, and after doing them do Bhagavan Shiva's pujan and havan. Whenever you do a tantric prayoga, do havan without fail — at the time of the prayoga havan multiplies the strength of the shaktis thousands of times. And after the prayoga succeeds, do the special pujan of the deity for that purpose; from this no dosha attaches.
A kavach is never recited silently
Asked about the Batuk Bhairav Brahma Kavach, the speaker says no Kavach is ever recited silently — this applies to every kavach. The minimum, he says, is that the volume must be enough for you to hear your own paath.
Kavach samarpan is done at the end of the paath
The speaker says the samarpan of a Kavach is done at the end of the paath — it is certainly to be done, and it comes at the end.
Bagla Pratyangira kavach: wear it, do not recite it
The speaker says he has never told anyone to recite the Bagla Pratyangira Kavach. The kavach can be worn, while you keep doing anushthan of Bhagavati's ordinary saumya forms. Having the right to wear a kavach does not mean you have the right to recite it — those initiated in its Purashcharana are the ones who made it, and not everyone can make everything. Recite only the saumya forms you have been doing; show no extra cleverness here, or you alone are responsible for the upheaval that follows.
Maha Pratyangira: the root of every Pratyangira form
The speaker says to always remember that Bhagavati Pratyangira is no ordinary shakti-punj of Bhagavati but an ati-ugra, ugratam form; if Maha Pratyangira joins in as well, she becomes extremely ugra. Bhagavati Maha Mahapratyangira is the root form that manifests the Pratyangira form of every shakti there is, which is why Pratyangira is not only one — there is Bagla Pratyangira, Tara Pratyangira and so on. If the pujan-anushthan of Maha Pratyangira is joined with any of these, it becomes maha-ugra. So do not tamper with these shaktis; follow the vidhi and rules. Wearing her kavach carries no dosha, but its proper japa is for those who are authorised.
Can the Panchmukhi Hanuman Kavach be made siddh in an abhichar-afflicted house?
The speaker says it depends on how bad the situation in the house is. If there is already upheaval and you begin the Kavach, the upheaval will increase and you will conclude the kavach made things worse. The reality is that the afflicting shakti gets disturbed by your paath while your own energy, being new to the practice, takes time to reach that level — so it disturbs you in return. Those afflicted by Abhichara who want to make bajrang-baan or the Panchmukhi Hanuman Kavach siddh, or do its anushthan or purashcharan, should best do it outside the house, in a Hanuman temple.
Pushparchan vidhi from the opening rites to samarpan
The speaker lays out the pushparchan vidhi: first the opening process — achaman, pranayam, pavitri dharan, Shikha bandhan and the asana vidhi — then Swastivachan, Sankalpa, guru and Ganpati pujan, then pujan of Bhairav, Narsimha and Hanuman (brief or elaborate). After the Avahan mantras, do Dhyan of the very form you will worship, using the Tantrokta Devisuktam for the invocation; Bhagavati's tattva will surely be present and a consecrated vigraha or Yantra will awaken. Then recite that deity's Kavach, mix flowers with Kumkum, turmeric and fragrant substances, and with each name of the Shatnamavali or Sahasranamavali release the material onto the yantra or vigraha. When the Sahasrarchana is complete, do Aarti, Kshama Prarthana, stuti and samarpan.
Daily Devi order: kavach, Shatnam stotra, japa, Bhavani Ashtakam
A listener describes his daily practice for Devi ji — first the Kavach, then the Shatnam stotra, then mantra japa, then the paath of Bhavani Ashtakam — and asks if the order is right. The speaker says it is absolutely right and he is doing very well.
What upaya frees one from enemy affliction through the Kubjika kavach?
He says: do the kavach. For a kavach he always says that until forty thousand japa of it is done — a kavach, a satnam, all of this — the cutting of prarabdha and the receiving of its full effect will not happen by an upaya, given the present age. Increase the capacity of your tapa, and then any kavach or satnam will work.
A kavach's own phalashruti is the prayoga; only a sankalp is needed with it
The speaker says someone messages him again and again that 1100 japa is done, tell me the prayoga. He asks how a prayoga would even be done with that. Read what is written in the kavach itself: it says that by reciting this kavach Bhagavati herself performs the nigrah of enemies. There is no separate special prayoga to be done — in the prayoga only a sankalp is to be taken.
Is there a shorter nama stotra for Nikha Lakshmi?
Asked whether Mata Nikha Lakshmi has some short nama stotra such as a dvadasha or shodasha, he says the dashansh should be done of the kavach itself, and that he will put it in the group.
Should one do 1100 of the Chhinnamastika kavach for protection?
A listener asks about 1100 of the Chhinnamastika kavach for the protection of the body, being able to leave the house for only eleven days. He says that if you perform Maa Chhinnamastika's kavach then the subject becomes entirely different. Do that for which you are authorised.
What are the rules for wearing a kavach?
He says: whenever you wear a kavach — any kavach at all, leaving aside the Kamakhya kavach — if you are husband and wife, then what rule will there be for them? You can wear the kavach daily. Being husband and wife, keep it worn. You can keep it worn even at the time of sleeping.
What should be done with the kavach in sutak and patak?
At the time of sutak and patak the thread is to be changed, he says. If you have worn it in metal, in gold or in silver, then you can keep wearing it — there is no difficulty; you can wear it as you would a limb. If there is no purity in food, if there are difficulties of any kind in achar, vichar and vyavahar, if you have to go outside, if there are many kinds of dosha, then a little attention has to be given to these things. But if you do dharma-related work, then there is no matter of difficulty.
What is advised for the Kamakhya kavach?
He tells the listener Anita Shri: certainly do the avritti of the Bhagavati Kamakhya kavach again and again.
What is the shodhan procedure for a mala, yantra or kavach?
Even know this much, he says: for the mala on which you are doing japa, for the yantra on which you are doing pujan, or for the yantra about which you are telling someone — there is a complete vidhan, in a very broad form, for when its re-pratishtha and its shuddhikaran are to be done again, from time to time, according to the paksha in which and the manner in which you performed it. This is what is called the process of shodhan. Whether it be of a yantra, of a mala, or of a kavach — it exists for all of them.
Is there a difference in effect between the Shiv Raksha Stotra and the Amogh Shiv Kavach?
Asked how the Shiv Raksha Stotra anushthan is to be done and about the difference in effect from a certain Shiv Kavach, he says there will certainly be a difference in effect. The Shiv Raksha Stotra becomes a separate subject; and in the Amogh Shiv Kavach there is a great deal of subject matter, so the effects of the two are certainly separate.
Only a sadhak who has accomplished the kavach can perform it, and with a sankalp
He clarifies that he is not speaking here of the viniyoga and the mantra rishi nyasa that follow. Keep in mind, he says, that it is by the procedure of the nyasa of the whole kavach that this thing happens — but for that, either a sadhak must have accomplished the kavach and, making a sankalp, perform it upon you. As for all this subject, he says, practically he has not seen it before his own eyes, so he cannot state it — but he has certainly heard of it.
How should several items be worn together?
He tells the listener Uma Sut to have everything made into one silver mala together, a beautiful one, and to wear it. At least wear it around the neck at the time of pujan.
Which small kavach of the Devi can men recite instead of the Chandi Kavach?
Told that the Chandi Kavach is very long and asked to name some small kavach of the Devi for men, he says you can also do any kavach of your own aradhya ishta; there are other kavachs of Durga ji as well. He says he will put up a small kavach of Durga ji before this coming Navratri.
Between the Kuldevi Kavach and the Kamakhya Kavach, which should be recited?
If you have the Kuldevi Kavach, then do that; the Kuldevi Kavach will be better, he answers.
Can two kavachs be recited in one day?
To a questioner who has started japa of Bhole Baba eleven times under his guidance, he says: absolutely, do it. Asked whether two kavachs can be done in one day, he answers: absolutely. And he repeats that the Devi pranav should be used in place of the pranav, or the Lakshmi beej that has been written.
What is the harm in doing havan with a kavach?
Asked what to do about the tiryak effect of a havan done with a kavach years ago, he answers that if you do havan with a kavach you would not have survived so long; if its tiryak effect were to fall, then — and the tiryak effect of a kavach and an astra mantra falls very quickly. If you wield a sword today, your hand will not be cut a year or two later; it will be cut at once. The first thing that happens is loss to the vansh. So you are unmarried, he tells the questioner, and therefore should not worry.
What is the remedy if a havan with a kavach was done unknowingly?
If it has happened unknowingly, he says, then first of all do a milk abhishek of whoever it was with whose kavach you performed the havan, with whose shastra mantra you performed the havan. He explains it plainly: what does doing havan with a kavach mean? You are taking the deity's name and along with it his astra too; and when you give ahuti to Swaha Devi, when you give food to the deity, you are putting the astra into his mouth as well. Just as suffering reaches a human being, understand that in one way suffering reaches them too. How would it feel if somebody put an astra into your hand, your foot or your mouth — there would be suffering. So a dosha of that kind will attach; therefore you should first do an abhishek with milk of their pratima, of the Shri Vigraha. And you should take the refuge of Shiva ji, do his abhishek too, and again do havan with kheer with their naam mantra.
Continuity means repeating the kavach and its anushthan and having the havan of the related deva shakti done
The speaker says one must go forward maintaining continuity: if you have begun some kavach, keep repeating that kavach, keep doing its anushthan, keep getting a havan of the related deva shakti done — and if you do not know how to do it, get their shringar and puja done at whatever shakti peeth of theirs there is.
How is the Durga kavach awakened?
Asked how to awaken the Durga kavach, the speaker says two videos on the subject are available on the channel — search "Durga kavach Grihastha Tantra" and both will come up. One vidhi makes a full mandala and shows how to make it siddh; the other is the simplest, easiest vidhi. Follow either one and awaken it in this Gupt Navratri.
How is the Kali kavach awakened with havan and satvik bali?
Then, the speaker says, perform a havan with the mantras of Bhagavati Kali and Bhagavan Sadashiv, offer bali and bhent — a satvik bali, whether of lemon or of coconut — and doing all that, awaken the kavach completely, and then have the father wear it. He adds that the bandhan of the house and so forth should also be done.
A kavach recited 11,000 times makes that deity stand by you
The best prayog in the speaker's view is one's own ishta mantra and kavach. When a family member who does no puja (whether or not they keep cleanliness) has trouble in the body, the question is which mantra and kavach you have sidh-ed. Once you have recited any one deity's kavach 11,000 times, he says, understand that that deity is standing in fierce (prachand) form to support and accompany you; so at least 11,000 japa of the kavach of one's ishta should be done.
Kavach-charged lemon cut on a family member's body as a bandhan
The speaker says that if you have sidh-ed a kavach through japa and someone in your home is falling ill and is not fully able to do puja-path, charge the lemon with that very kavach, move it over the body of the person to be protected, and cut it on the body itself, stating that it is for bandhan. Until someone breaks that bandhan in a very forceful way, it will not open. In this manner, he says, the lemon has many prayogs.
Which kavach should a Bhagavati devotee who eats non-veg and drinks take up — Sabari or Kamakhya?
Asked by a listener who is a devotee of Bhagavati but eats non-veg and drinks alcohol whether to do the Sabari kavach or the Kamakhya kavach, the speaker says either may be done. As for a kavach to wear on the body, if one wears the Aghor kavachs — the Aghor Shiv kavach, the Aghor Kali kavach — that will work. He says to keep the Kamakhya kavach as the last option.
How much should a completely new sadhak do at the start?
It is not that because the mantra is short you may do five hundred japa in a single day, the speaker says. Do a little less at the start. New sadhaks do not yet know how to turn the Mala, and have done no special sadhana before — so after performing the Diksha vidhan, do as much as you can: 27 mala, or 11 mala. Along with it, do one path of Bhagavan Dattatreya's Vajra Kavach, which was uploaded that day; there is no need to recite it more, one path is enough.
What is the remedy when bodily trouble in sadhana keeps recurring?
It is for this that the Kavach exists, the speaker says: do the kavach so that the body may be protected. If this difficulty is occurring again and again, recite the Ratri Suktam before sleeping — recite the Tantrokta Ratri Suktam, and protection will come from it. Do not eat heavy food. Do not eat hot food; very hot food should not be eaten.
How is a negative place cleared for sadhana?
In such a state, the speaker says, those sadhaks do japa of the agni beej in an authoritative quantity. Or they place the agni beej as a Samput in the Gayatri Mantra and do japa. Because of which so great a measure of agni tattva is produced there that the pret and pishach simply withdraw. Or they take the Kavach of their own aradhya, which they have made siddh by the guru's command, and apply the agni beej to it as a samput.
If one already recites the Kaal Bhairav kavach, should the Datt Panjar kavach also be recited?
Asked whether, reciting the Kaal Bhairava kavach, one should also recite the Datt Panjar kavach, the speaker says: do any one Kavach. There is no need to do all the kavachs.
What can be added to a Tuesday Hanuman puja beyond the Chalisa and Sundarkand?
Bhakti ji asks what to add to her Tuesday Hanuman puja in the temple, apart from the Chalisa and the Sundarkand. Do this, the speaker says: add Hanuman ji's Sahasranama, and add a Kavach as well.
Is it better to keep one kavach siddh or more than one?
You can do more than one, the speaker says. You should have one brahmastra with you, of which you have done a very great deal of japa — you are doing three or four sadhanas of 11,000 each, and in two or three years you cross the lakhs. Keep one such Kavach made siddh; besides that you may also keep other kavachs made siddh.
What comes between the nyasa and the path of the Datta Vajra Kavach?
A small mantra has been given for digvandan, the speaker says, and that should be done. Then there is the dhyana mantra. And after the dhyana mantra the path of the kavach begins.
How does the path change if the kavach is to be recited more than once?
After the viniyoga, if the path is to be done once, then you may recite everything that is written, the speaker says. And if you do not have to recite it all — meaning you wish to recite it more than once, you wish to do 11 paths of the kavach — then after doing the Viniyoga you should come straight to the kavach mantra, which begins from "ओम दत्तात्रेय सिरह पातु". From there you will begin the path of the kavach.
Is Shraap Vimochan needed before the Chandi Kavach, and what follows an Anushthan?
Not that necessary before the Chandi Kavach — though it is good if you do it. And after an Anushthan of Durga's Beej mantra, at minimum nine mala of japa should certainly be done every day; the nine mala will strengthen it and your desires will be fulfilled.
What should be done during Shani's Sade-sati or Dhaiya?
Hold to one — Narayana, Bhagavati or Shiva — and certainly perform their Kavach. Then, if a punishment of Shani's is being received, do the Prayashchitta: circumambulate the Peepal tree, on seven Saturdays, seven times or a hundred and eight if the trouble is great, doing japa as you go.
What should be done with a newly obtained mala or Kavach?
No prescription is needed — use it directly. Only this: whenever you obtain a Kavach or a mala, certainly perform their first worship, in five ways. Abhishek with raw milk, then with water, an anointing with Gandha, Dhupa, Deepa and Naivedya offered, and Aarti shown with camphor.
What can be done for autism, ADHD or a learning disability?
By the speaker's reckoning, the best and fastest is the prescription of Bhagavati Renuka's Kavach — her manifestation, her glory and her whole prescription are on the channel. If you can have that Kavach performed, an auspicious effect is seen quickly, in mental difficulties of any kind.
What if every protective Kavach and Madli falls off at once?
The speaker will not read it as inauspicious in itself — but if all of them fell, your whole body has been emptied. At minimum, perform a Prayashchitta procedure once: do the Abhishek of Bhagavan Shiva and do the japa, because where it fell and what the matter was is not known.
What does it mean when enemies keep multiplying?
It means you need to increase your arm-strength, mantra-strength and Tapo-bal. Do the japa of the Kavach of whoever's refuge you have taken, and the Havan of Ashtami and Chaturdashi. When the Aradhya is pleased he does not only increase wealth and fame — he destroys enemies too.
The Vindhyavasini kavach is refused — let the secret remain secret
Asked to make a video on the mahima of the Vindhyavasini kavach and on protection and the attainment of her grace, he refuses: let the secret mystery remain secret. Do the bhakti of the remaining swaroops that are worshipful. There is no need at all for you to be attracted towards the chief swaroop of Vindhyavasini Mai herself; leaving them, go towards the attraction of the remaining swaroops.
Grace comes in whichever swaroop it will, as with the darshan reported from the Shiv Raksha stotra
Abhishek Sharma ji writes that from the sadhana of the Shiv Raksha stotra very great grace of Mahadev was received and darshan of a different swaroop of his was had, and that he made a donation afterwards. He calls it a very good thing said, asks the hundred and nine people listening to read that comment, and says: when you do any one sadhana for a long time, it is not in our hands to say or to think in which swaroop Bhagavan will do grace and when.
What should someone do whose kundali shows a vayavya dosha from Rahu beginning in March?
Take the benefit of the time that is running now, the speaker tells him. If some upari badha seems to be forming and light difficulty has begun, then begin from this Navratri either one of the Bhagavati mantra vidhans given — the 32 Namavali anushthan, the Ashtottara Shatanama anushthan — or the kavach anushthans, choosing the kavach or raksha mantra of whichever form you have shraddha in. And after the Navratra, do not stop.
What is the minimum japa for a mala mantra kavach?
At least eleven thousand, certainly. The speaker says a minimum of 11,000 japa of a mala mantra kavach must be done.
Can the Devi Kavach be recited and perfected independently?
Yes, the speaker says: the paath of the Devi Kavach can be done independently, and it can be made siddh.
Can the kavach of more than one deity be perfected?
Yes, the siddhi of the kavach of more than one deity can absolutely be done, the speaker says; you may accomplish and keep three or four of them.
Will a Saraswati kavach recited in Hindi become siddh?
The Saraswati kavach in Hindi will not become siddh, the speaker says. But it is certain that if the Saraswati kavach even in Hindi becomes committed to memory, its effect will certainly become full of bhaav. It is not that its protection will not be there, or that it will not protect you; it absolutely will. And often, doing a thousand or two thousand paath in Hindi, the thing will become so clear to you that the Sanskrit will begin to come of itself; from the very first paath your Sanskrit will be clear as to what the pronunciation is, if you have done so much in Hindi.
Can the Kubjika kavach be done?
Yes, the Kubjika kavach can absolutely be done, the speaker says.
On which day can the Krishna kavach be perfected?
The Krishna kavach can be made siddh on the day of Ekadashi, the speaker says; and it can be made siddh on the day of Ashtami.
How is the havan of a kavach performed?
Write out separately all the names that are in the kavach, and give the ahuti with those names, the speaker says. Ahuti will not be made with the shloka.
Calamity such as Corona comes without any prophecy, and the Mahamrityunjaya kavach anushthan is the protection kept against it
Calamity is not such a thing that it happens only because somebody said so — it can come at any time, the speaker says. Was there any particular prophecy about Corona? People say there was not; whether there was or was not, the calamity came and there was trouble in it. If those who have long been urging the anushthan of the Mahamrityunjaya kavach and the like had kept doing it, then at least some more lives would have been saved.
Case: a bhasma kavach gives only temporary relief; the shakti breaks it on Sharad Purnima
The speaker says that on Navami a temple mahant did whatever kriya he knew; the woman's body felt light but the shakti said nothing and gave nothing away. The mahant tied the bhasma of his Navratri Bhagavati hawan on her hand and sent them home, saying he would come to the house if it recurred. It held two or three days; then on Sharad Purnima night she tore off the whole kavach, screamed, and though thin and slight flung anyone who came near four or five feet away. When the mahant arrived with a friend from her dialect's region, she flared up further; that friend said something to her, she sat down quietly, and only then could they ask who she was and what she wanted.
Protection from tantrik attack is in your own hands: the naysayers and the unbeliever
The speaker asks whether you are safe from Abhichara and tantrik attack, and says the very people whose household deities are strong and who hold a protective Kavach are the first to call you a fraud, hypocrite or superstitious for merely raising the subject; if a relative or close friend is the loudest opponent of puja-path, understand that he is himself secretly protected somewhere and does not want you to know, understand or practise these things. So your protection is in your own hands. He adds that an ultra-modern person accepts none of this until he or someone very dear to him — wife, lover, child — suffers badly from it; till then it stays imaginary and a matter of superstition for him. When someone flatly declares kavach, sadhana, mantra, siddhi, havan and puja useless, it is one of two things: either he has never seen it (such people are now few), or he is very clever, has protected himself, envies you and would rather see you fall someday than let you be safe. The speaker's plea: take responsibility for your own, your children's and your family's protection into your own hands.
Firming your own conviction before going to a pandit or starting a kavach siddhi
The speaker says not to give up your sadhanas because of what people say; if you have been convinced from any source — reading, hearing, watching him or anyone else — that you should accomplish a Kavach and so on, then do it. He turns on the habit of calling pandits frauds who loot money while still going to them: nobody invited you, he has opened his shop, do not go. Do not be talked into anything; check originality, test the facts, read, know, understand, and go only when it seems right, with your conviction firm — otherwise you end up like someone who enrolled in a cowshed of a school on the promise of Symbiosis-level facilities and was then told that cleaning cow-dung is the fee. Go with firm faith so you never get to say 'my faith was broken' or 'I did something and got no result'; the subtlety of these subjects is not easy, and some grasp it sooner because things have happened to them.
Accept a ratna, mala, yantra or kavach only with firm faith; otherwise refuse and learn the vidhan yourself
The speaker says that when someone gives you a ratna, a Mala, a Yantra or a Kavach, either your faith in it should be firm and you then follow its rules properly, or — if the other person is merely convincing you while you do not believe — refuse it and say plainly that your conviction is not firm. Instead, learn about it: he lays out in his videos how a kavach is composed and consecrated precisely so that you do it yourself, keeping outside help as the last option. You learn by trying: of ten vidhans you may manage four, next time five, and in six months to a year you will have learned everything, because everything has a vidhi-vidhan.
Kubjika Kavach: a small daily kavach path of about two hours that people still refuse
The speaker says some people panic even at a ten- or eleven-day sadhana such as a Navratri sadhana. He gives the Kubjika Kavach as an example of a very small Kavach — a mantra of about four shlokas — where one path a day is a matter of an hour and a quarter to an hour and a half, and even a new person finishes comfortably in two hours. You should be ashamed, he says, that you cannot give two of twenty-four hours to your devi-devata, cannot do two hours of japa, and then sit and say nothing happens; nothing will happen for such people. If you will not do it yourself, call those who do it hypocrites, and will not have it done by anyone, benefit will not drop from the sky. It is your matter, take your own stand: if you want not to spend even two rupees, do it yourself — do it and see.
Why a sadhana is kept secret: ten opinions rule out every kavach
The speaker says this is exactly why one is told to keep a sadhana secret: people make noise and take decisions from ten places. He acts out the chain — some baba said the Hanuman Chalisa gives results; someone else says the Chalisa can do nothing, 'we did it ten years, nothing happened, nothing will happen for you either'; the bajrang-baan should not be done because Hanuman ji gets angry; durga-kavach and Chandi Kavach must not be done because Bhairav ji gets bound in it, though it is the Devi herself who speaks of binding Bhairav; Kamakhya Kavach — 'Kamakhya is not worshipped at home, which fool told you to do it'; Bairi Nashan or Kalika Kavach — 'no, no, far too ugra a shakti'; Panchmukhi Hanuman Kavach — 'you would have to keep Brahmacharya and stay completely pure, not possible, how can we live without thinking wrongly about girls' — and so no kavach can be done at all. He calls that condition pitiable, lower than an animal: a person who cannot keep his mental state pure, cannot hold himself steady in one place, has no control over himself, and then casts aspersions on the devi-devatas. His closing charge: where you are protected and where you are not is a churning to hold within yourself — how you will guard against tantrik attack, which Kavach you will accomplish, with what vidhi and which rules, and who makes you negative, outsiders, insiders or you yourself; decide by self-churning, look within before blaming others, walk the path, and neither make others negative nor become negative yourself.
May the Kali kavach be read at home?
Asked whether path of the Kali kavach may be done at home, the speaker says: absolutely, do it. But the subject of siddhi and the rest will depend on which Kali kavach you are doing.
What should be worn at the neck and the arms?
Coming to the neck, there should certainly be a mala at the neck, and a kavach relating to one's aradhya always there — as, if you are doing the seva puja of Bhagwati, of Kali ji, then one of the kavachs relating to Bhagwati Ma Kalika should certainly be at your neck, and most excellent if it is in silver or gold; and along with it a rudraksha mala related to her. Then the bahu-bandh of both arms: you may wear it on both, and at least on the right there should certainly be one. Rudraksha at the manibandh, and rudraksha with the kalava and raksha sutra on the right hand, at least at the time of sadhana.
What should an ordinary sadhika do with her own ornaments?
In the same way, the speaker says, suppose you do path of a kavach: then wear the ornaments after making them abhimantrit by the kavach and the rest. And a sadhika or a sadhak should never wear any ornament at all without first offering it to their aradhya — whether it be of ten rupees or of ten lakh, as much as is possible.
What does the Saptashati Kavach say about deities born with a child?
All those listening will be reciting the Kavach in the Durga Saptashati, in which it is read that the deities that arise together with the birth when a child takes birth are removed by the effect of the recitation of this Kavach. Which deities, then, appeared along with the birth? The question will have come into your mind at some time, the speaker says. The Saptashati is in itself a vast tantra.
What does the recitation of the Brahma Kavach actually do?
What is happening by the recitation of the Kavach is that prarabdha is being cut. You are taking Bhagavati's name so many times, saying: O Bhagavati, protect me from this side, protect this limb of mine — of each separate form. So by that naam japa, and because it is a Brahma Kavach, a kavach spoken from the mouth of Brahma, all these things are cut by their effect, that prarabdha is cut, and doshas of this kind are removed.
The Neelkanth Aghorastra is performed part-wise by ten or twelve people over two to three years
In our sadhak family, the speaker says, he thinks they have been having the Neelkanth Aghorastra performed for two to three years. And for over two years there have not been many people — there will be ten or twelve — and those people are doing it part-wise. The anushthan vidhi of each of the mantras in it is being done in a different manner.
Which mantra or stotra for lifelong daily worship of Vindhyavasini?
Sanjay Mishra ji, it is a very good question, the speaker says. I cannot state a mantra, but this much I will certainly say: offer the recitation of the eleventh adhyaya of the Durga Saptashati to her daily. Then you will not have to think about anything. Recite the Kavach, and after the Kavach offer the eleventh adhyaya. Everyone's pujan will be accomplished, Bhagavati Vindhyavasini included.
How are kavachs made for a whole family?
If you are having it done specially for the whole family, then for the whole family it is done gradually, he says: we too have such sadhaks, and we all proceed slowly — this year the kavach and so on was made for the mother and father, next year one was made for the brother, and so it goes on gradually. But it is not that in every matter you are told: now Navratri has come, so take a new yantra and mala in Navratri; Shivratri has come, take a yantra and mala at Shivratri. It does not work like that. In such a case you should take your decision thoughtfully.
Is there a havan of the Saptashati Kavach?
No, Archana ji, never do it, the speaker answers. There will be no havan of any astra mantra or kavach mantra. When you have completed the japa of the Saptashati Kavach — suppose you have done 1100 japa of the Saptashati Kavach and now wish that there should be a vidhi of havan and the like in it — then if you are a woman, with shakal and the rest; and if you are a man, with ghee, give the ahuti of Bhagavati's mool mantra, or of the first mantra of the Argala.
What is the right method of Kali puja so that no tona-totka has effect?
Asked what the correct vidhi of Maa Kali's puja is such that no tona-totka has effect on one, the speaker says: recite Bhagavati's panch — the Sahasranama, the panchang sevan, the Kavach and the Sahasranama. Perform havan every Amavasya, Amavasya after Amavasya. After three to six months no tantra-mantra will have any effect.
What is prescribed for women whose energy has been drained by wrong prayogas?
Look, for the things that are happening with women — that there has been a depletion of energy, and people of a tantric bent perform prayogas and the like in a wrong manner — for that, the speaker says, first of all there is the employment of a kavach and the like: to perfect the kavach oneself, then to wear the kavach, and after that to keelan energy of this kind, so that no effect of any thing may fall upon you. One should proceed situated in that way.
Which sadhana makes the grahas favourable and protects from enemies?
Just as with the earlier question about 11,000 japa of Baglamukhi's satnam: do 11,000 japa of the kavach, or of the ashtottara satnam, of whoever your aradhya is. Eleven thousand will not be done at once — it will take at least three, four, six months. After that, go on doing 11 paths of it daily according to your capacity, for the whole of your life. You will not need to do anything else in particular; and if a need does arise, your work will be done with very little.
What is the order of the panchang sevan in the tantrokta vidhi?
Of the ishta whose sadhana you are doing, of all the things that make up the panchang sevan — kavach, sahasranama, satnam, stotra, stuti — the kavach should be made siddha first of all. After it has been made siddha, doing the panchang daily will be better still. First the satnam should be done, then the hriday, then the sahasranama, then the kavach, and only then whatever mantra japa and stuti of their name is to be done.
What should be known before the Panchmukhi Hanuman kavach sadhana and havan?
He says it plainly: the mantra is very ugra. And as much ugrata as there is, expect that much testing as well. The greatest matter is that people become afraid. They ask for the sadhana and he posts it; afterwards such experiences come that he himself laughs. On the first day of the sadhana they will be frightened — but one is not to be frightened. The mool mantra of Panchmukhi Hanuman is exceedingly ugra.
How is a copper kada to be made siddha for a weak Surya?
On which day: do it on the day of the Ravi Pushya nakshatra. In what manner: quite at dawn, at the time when the sun is rising, by doing the path of the kavach.
Can the havan for the Batuk Hriday be done with ghee and guggul instead of til laddu?
Yes, do it, he says — for the hriday it can be done with ghee and guggul. He also notes that the video of Bhagwan Shiva's Amogh Kavach is on the channel.
What should be done when five devis come as a savari and cannot be removed?
He tells the listener this: if such is the state and you want it taken off, then leave this whole circuit of sokha and ojha; and if the devis are in such a state upon you, then have the japa anushthan of a kavach done — and have it done by a sadhak alone. Get all that done. In the round of sokhaiti and ojhaiti your life will one day fall into danger, from all that you are saying; it will become a matter of difficulty.
Krishna kavach as the first siddhi for a Krishna bhakta
The speaker says that whoever does ananya bhakti of Bhagavan Shri Krishna, wants the madhurya swaroop and kripa of Bhagavati Radha and Bhagavan Krishna, or wants to take up Krishna-related mantras on the sadhana marga and tantra marga, should first of all perfect the kavach of Bhagavan Shri Krishna. If the kavach is made siddh at the time of Shri Krishna Janmashtami, he says, then whenever it is used afterwards — even if it is merely remembered — protection is certainly obtained through Bhagavan Shri Krishna. Those who do seva and puja of Krishna and Radha should certainly perfect it.
Seven-day Janmashtami anushthan for siddhi of the Krishna kavach
The speaker gives a roughly seven-day anushthan run from the Dwitiya of the Krishna Paksha of Bhadrapada up to the Navami after Janmashtami. Only the kavach mula — shlokas one to eight, without purva pithika and phalashruti — is written on a white bhojpatra in gopi chandan, or in ashtagandha ink mixed with kesar and gorochan using a silver, white-chandan or red-chandan pen, or at the least a tulsi pen, in very small letters. It is placed at Krishna's feet and 108 paths are done daily for seven days, with as many as possible on the Janmashtami night so that 1100 paths are completed. The bhojpatra then goes into a silver khol bearing Krishna's form, his names or Radha's name; on the day after Janmashtami a havan is done with Krishna's 108 names or the sahasranama (men with plain ghee, women with mixed paushtik havan samagri), makhan mishri and the like is fed to at least five small boys and to small girls, and the kavach is worn on the neck — best placed on the neck or arm by the hand of an innocent child of up to five or seven years. Worn thus, he says, it is said the Sudarshan Chakra and the gopis protect the wearer wherever he goes.
Krishna kavach for obtaining a child
The speaker says the single most distinctive importance of this Krishna kavach is for obtaining a child. If any person, woman or man, is meeting obstruction in obtaining santan, then by wearing this kavach the possibility increases in their life that they may soon obtain a child — a putra ratna or a putri ratna.
Krishna kavach against abhichar, graha and pret-pishaach badha
The speaker says that if, along with wearing the kavach, one does specific seva of Bhagavan Shri Krishna, then through this kavach one is protected everywhere from any abhicharik badha, any graha-caused badha, and any pret- or pishaach-caused badha arising in one's life. Protection is had at the workplace and promotion comes. Through this kavach, he says, every kind of benefit that ought to be in one's life is obtained.
Krishna kavach for a weak bhagya in the janma kundali
The speaker says it often happens that one's bhagya is weak — all the work is being done but the expected result does not come. On analysing the janma kundali it turns out that the grahas of one's bhagya are afflicted, in a nich rashi or in a wrong bhava, so their effect is not received properly, or they are seized by Rahu and Ketu — this he calls durbhagya. By wearing this kavach, he says, such graha-caused badhas and the kundali effect that was not being received begin to come as shubh effect.
Japa of the Krishna kavach on tirtha yatra
The speaker says that whenever one goes on yatra to Shrimad Dham Vrindavan, Golok, Mathura and the like, to any swaroop of Bhagavan Narayan such as Gaya ji, to any of the puris — the Saptapuri — or to Ganga ji, Yamuna ji, the Triveni Sangam and the rest, then while wearing this kavach one should certainly do as much japa of it there as possible, even while walking about. The effect of the kavach, he says, increases greatly. Remaining lifelong in its shelter, one can obtain the kripa of Bhagavan Krishna and Bhagavati Radha.
Chief cause of trouble after Pitambara sadhana: starting with Bagla Pratyangira and no prior practice
The speaker says every sadhana is begun for some purpose, and the decision to do Pitambara sadhana is always taken after hearing someone else's experience, in an excess of enthusiasm. Of a hundred people who report trouble, he says some eighty-five began with the Bagla Mahapratyangira sadhana as their very first practice, reciting her Kavach in anushthans of 1100, 3600 and up to 11000, with no earlier practice at all beyond an occasional Hanuman Chalisa on a Saturday, having picked the sadhana off YouTube or the internet. The first and most particular cause of the trouble, he says, is exactly this: they never did LKG and UKG and sat down straight away with the tenth-class syllabus.
The foundation before Pitambara sadhana: Guru, Ganpati and Ma Sharada
What Bhagavati or any devi-devta says comes first, the speaker says, is Guru, Ganesha and Ma Sharada; at least this much sadhana should be behind you. Was a guru mantra taken, and how much Japa of it was done, even as Ajapa Jap: by rule at least sava lakh. Leaving Haridra Ganpati aside, was even the ordinary Ganpati svarup served, his Kavach recited, his dwadash naam japa done, at least a ten-day anushthan, Modak offered? If you do not do the sadhana of the Vighnaharta, he says, he is the first to become the Vighnakarta, so how can you expect success and no trouble. The proportion of trouble differs from person to person, one succeeds after three days of Ganpati and another suffers even after ten, but the order must stay the same; go straight to the sadhana and there will be trouble.
May the Navgrah kavach be recited?
The Navgrah kavach can absolutely be done, he answers.
Should a Samput be pronounced aloud while reciting a Stotra?
Even in that condition you must never pronounce the Samput aloud. You are not showing it to the world. Recite the base Stotra; and where the Ekakshari Samput is to be placed, pronounce it silently, in the mind alone.
What vidhan does he name for cutting tantra?
For tantra kaat, the vidhan of Bhagwan Shiva's Shiv Raksha Kavach has been given on the channel. All of you may do that vidhan.
How is a kavach made, for those who cannot make one themselves?
The vidhi of making a kavach has been told on the channel, he says, for those who cannot make one themselves and do not know at all how the pen is to be made. A lekhani is made from the wood of the bel tree, for writing the yantra and the kavach. First an invitation is given to the tree at an auspicious muhurta, and it is brought the next day. After that, ashtagandha and the rest are prepared and it is written upon bhojpatra. After the writing, their pratishtha takes place.
What follows the writing of a kavach or yantra?
According to what it is — as a yantra, as a kavach — their praan pratishtha and the rest is then done, nishkilan and the rest is done, and after that their japa begins.
Two sava lakh japas and a full sixty days of rudrabhishek stand behind a kavach made in Sawan.
Since this time it is Sawan, he says, for all those whose kavach is to be constructed, roughly two sava lakh japas will comfortably be done, and the rudrabhishek will be of the full sixty days. So a very large arrangement has come about this time for kavachs. Whatever you yourself do as well, by that much those things will be strengthened; and after that, wear it.
Which kavach is the most generally wearable?
The most normal one, he says, is the copper kavach — the copper khol — because it will be the lowest in requirement and anyone at all can wear it. For the rest, he says the whole subject has been written in the description of this video: what the kavach is and who is to wear it. For those who cannot give up eating meat and fish and cannot give up drinking liquor, but whose circumstances are bad and who wish to wear one and gain some benefit, a kavach will be made using swaroop mantras of that same kind.
Can a kavach be made for every member of a family?
You may have one made for everyone, for every member of the family; there is no difficulty. If one person in the family is of a different tendency, then separate kavachs may be made if that is what is wanted, and there is no difficulty in that either.
What should be done against a persistent hostile affliction?
If this trouble is happening very much to everyone, he says, then the very first thing everyone should do is a havan of Batuk Bhairav ji at home on a Sunday or a Tuesday — do it or have it done. And his kavach too should be worn. He adds that the Shiv Mahapuran katha will absolutely be begun.
Preparatory sequence before a full Saptashati havan begins
The speaker says that on havan day — say the path was done till Ashtami and the havan is on Navami — one first performs the full shaap vimochan vidhan, does only a path (no ahuti) of Kavach, Argala and Kilak, and completes the opening havans of Guru, Ganpati, the dikpals and so on. In a full-Saptashati havan there is no separate obligation to offer the Kavach; the first mantra of the Argala may be offered as a navahuti, and the Kilak's first mantra must be offered, and only that one. Then the Ratri Suktam and Atharvashirsha are recited, the Saptashati nyasa done, the Navarna japped and one mala of it offered in havan, nyasa done again, and the first chapter begins. He adds that this is best learned practically beside a specific acharya.
Special case: ahuti in a purashcharan of the Durga Kavach goes to the deities' names, not the shlokas
The speaker says that if you are doing a purashcharan of the Kavach and wish to offer its ahuti, the shlokas themselves are not offered; instead, the ahuti is given to the name of every deva and devi present in the Kavach. Where it says "sah kritrim cha Lakshmim", for example, the ahuti goes in the name of Bhagavati Lakshmi — so write down all the deities' names and offer with their name-mantras, and the grace of the Kavach's shaktis is obtained.
If someone wants to follow only one form, what is owed to the rest?
If you want to proceed with one single swaroop, at the very least the utterance of the others' names must certainly take place. He is not saying that you should sit and do each one's kavach — first Ganpati kavach, then Ganpati sahasranama, then Hanuman ji's. He compares it to a family: you love your husband greatly but respect the elders and give affection to the younger ones. So the special pujan is of your aradhya — if Bhagavati Durga is your aradhya, then her kavach, her sahasranama, her special stuti; for the rest, mere utterance of the name, their ten names or the twelve-name stotra, and that much is plenty.
What result does the dhaniya prayoga give, and what if there is difficulty?
Your whole day will also go well, the speaker says, your concentration will increase, and your memory will become sharpest of all. Within a week or fifteen days you will begin to see the difference. If there is no particular difficulty, benefit will come quickly. And if you feel some difficulty or trouble, then keep this same churna before you and recite the kavach of Bhagavati Saraswati at least nine times, and only then eat it — you will get great benefit.
Shakambhari anushthan setup and order of worship: cloth, direction, vigraha, nyas and kavach
The speaker says to use red or yellow cloth, a yellow or red asana, and to do the japa facing east or north, before an installed Shri Vigraha of the four-armed Jagadamba or, alternatively, of the eight-armed Durga, on which the archan and pujan are done. The order is smaran of Guru, Ganapati and the rest, then dhyan of Bhagavati Shakambhari Durga, then the viniyoga, rishi and other nyas, kar nyas, hriday nyas, dhyan mantra and japa mantra exactly as written in the PDF linked in the video description. Before that vidhi one may recite the Shakambhari kavach, or, if it is not available, Bhagavati's Chandi Durga kavach from the Saptashati, and then perform the anushthan of the mantra.
Who may recite Bhagavati Kali's Jagan Mangal Kavach and who should not
The speaker says Bhagavati Kali's Kavach makes a person able to do what seems impossible, but it gives its effect properly only to a sevak or sadhak of Kali. Because it combines every bija mantra of Kali and generates enormous energy — and life changes very fast after it, which one must be able to absorb, handle and use — a complete beginner with no sadhana, no japa tapobal, no guru or diksha and no prior anushthan should not recite it directly or heavily; such a person may recite it once a week, on Saturday, until unshakeable faith in Jagdamba forms or diksha is received. Two kinds of people may take it up fully: anyone crushed by enemies' Abhichara, conspiracies, a near-death situation at home or false court cases, who may do its anushthan even without Diksha with no dosha; and a daily sevak of Mahakali who does her panchopachar, dashopachar or shodashopachar puja and bija japa every day, for whom being initiated or not does not matter. Not every kavach is for everyone, he insists; do not start it just because it read well on the internet.
Siddh the Kali kavach, recite it regularly, or do a full anushthan: choosing by need
The speaker says that if enemies are doing abhichar after abhichar on you, you may take refuge in Devi through this kavach and will surely be protected, though how quickly the effect shows varies by person, which is why he also gives the siddhi method. His rule: if there is a need, siddh the kavach; if there is no need, recite it regularly; if the need is extreme, do its anushthan. Someone completely new who only wants Bhagavati's shelter should first do it one day a week, and move further only once unshakeable faith in Jagdamba has formed or after receiving diksha.
Timeline of effect of daily Kali kavach recitation
The speaker says that if you are Bhagavati's sharanagat and recite even one path daily — at night or before sunrise — from one Amavasya to the next, roughly two pakshas, Bhagavati's grace begins to reach you. It starts from the first day, but becomes noticeable around one month, change begins by two months, and by three months of strict regular practice a large amount of energy is generated that can transform your life, body, mental state and whole personality; the bijas even cause change in the body's cells.
Dress, direction and the vigrah before you in the Kali kavach anushthan
When taking up the anushthan against enemies and Abhichara in Kali's own form, the speaker says everyone — man or woman, new or old — should wear red clothing and sit on a red asan, since the colour of clothing matters greatly. On direction, he warns against copying the idea that "it is Kali, so face south", which he says will create a very grave situation: householders and ordinary sadhaks without a proper guide, or who do not yet know sankalp properly, must not face south. He settles on east or north, allowing west only if neither is available. It is excellent to have Bhagavati's vigrah before you; if you keep no photo or vigrah of Kali, the completed path is dedicated with water into the left hand of whichever form of Jagdamba is installed there.
Starting tithis, duration and time of day for the Kali kavach anushthan
The speaker lists the start points: Amavasya, Krishna Paksha Chaturdashi, Krishna Paksha Ashtami, or in a pinch any Saturday or Tuesday of either paksha. In Navratri, Pratipada to Navami (or Dashami, with havan on Dashami night); if fasting through Navratri, japa till Ashtami, havan on Navami, then resume. Around Diwali in Kartik, begin from the Pradosh a day before Dhanteras and continue till the day after Govardhan Puja or till Akshay Navami, or from Kartik Krishna Ashtami till Chaturdashi night; starting on Dhanteras or Chaturdashi night is possible but leaves limited time, with havan on the same day. As an anushthan it should run at least 7, 9 or 11 days, and the time should be night — after sunset — or before sunrise.
Puja before each Kali kavach session: lamp, setup and avahan on a single flower
The speaker says the puja before the path is the ordinary puja vidhi; if you know little, keep at least five red jaba (gudhal, hibiscus) flowers. Light the karma-sakshi lamp before sitting on the asan — the lamp comes first of all. Sprinkle everything with gangajal, do achaman, wear the pavitra, do shikha bandhan if you know it, remember Bhagavati and then guru and Ganpati. Take one flower and invoke her: "O Bhagavati Kali, I invoke you; please be present here, accept the puja I perform and fulfil my wishes." Place that flower down and offer everything on it — a flower beside it as asan, water for achaman, gandhodak, sindoor and the rest, naivedya in front — as panchopachar or dashopachar with dhoop, deep, naivedya and bhog, following your own tradition for naivedya if you know it; only then does the kavach path begin.
Precaution: the vigrah is not moved during the Kali kavach anushthan until the havan
The speaker says that if you want to dress the shri vigrah for the anushthan, do so on the first day only — that is the day you may do its abhishek, snan and sthapana. From the next day, until the concluding havan is done, the vigrah is not to be moved at all.
Sankalp wording and daily path count for the Jagan Mangal Kavach anushthan
The speaker says a sankalp is compulsory. Hold a red flower and a little akshat (unbroken rice coloured with kumkum and turmeric, or turmeric alone) and state your trouble — for abhichar: "O Bhagavati, for the complete destruction of every abhichar karma, every para-yantra and para-tantra done by enemies on me and my family, for our protection, and for protection from any tantra prayog in future, I take the sankalp of 108 (or 1100) paths of your Jagan Mangal Kavach" — then set the flower and akshat down. The sankalp is taken on the first day only. For 1100 paths do 100 a day for 11 days; for 108 paths do 10 a day for 11 days, keeping the daily count equal and finishing the remainder on the last day.
Structure of repeated paths of the Jagan Mangal Kavach and the water samarpan
The speaker says the lines given before the viniyoga — Bhairav spoke, then Bhairavi spoke, then Bhairav spoke — are recited only with the first path. Then the viniyoga, beginning "ओम श्री जगन मंगलस्य कवचस्य", is spoken in full with water in hand and the water let fall, once. The kavach body runs from its first mantra, "शिरो में कालिकम पातु", to the line "दशकम माम यथा तथा" just before the phalashruti "इति ते कथितम दिव्यम कवचं". If 11 paths are to be done in a day, 10 stop there and restart from the beginning; on the 11th the phalashruti is read through to the end. Then water is taken in hand and offered into Bhagavati's left hand, dedicating the whole fruit of the day's kavach japa to her and asking for protection and fulfilment of the sankalp as her prasad.
Further stages of the Kali kavach sadhana beyond the basic anushthan
The speaker says there are other, far more intense vidhans of this kavach: once this anushthan is done, the next stage follows — it normally proceeds in three stages, and further on there are eighteen charans, in which small things change at each step, sometimes the form, sometimes the mandal pujan. He withholds them for now, saying he will explain them to those who complete this level; for now do only this much, and many benefits will come.
What is contained in the viniyoga of a kavach?
When you recite any kavach there is a viniyoga in it, the speaker says; when the Chandi Kavach is done there is a viniyoga in that too. In the viniyoga there is a rishi, there is a chhanda, there is a devata, and there is the purpose for whose siddhi we are doing it. Those who do it in a very extended form have the keelak and the rest in the viniyoga as well; the keelak gives the whole shakti. But ordinarily, rishi means: who first perfected that kavach, or who is its composer.
What is written for wearing a kavach?
For wearing a kavach, the speaker says, only the mool is written.
What is the ladder from kavach to mala mantra to Hriday to Gita?
Now multiply the kavach paath by a hundred, the speaker says, and it becomes the mala mantra. Multiply the mala mantra by a hundred and it becomes the Hriday. Multiply the Hriday by a hundred and it becomes the Gita. So at the last comes the Gita — and of any devi or devata whatsoever, the Gita gives the greatest fruit.
Daan and japa by the lagna kundali, with a ratna, jadi or kavach paath
For that, the speaker says, have daan and japa done according to the lagna kundali; done for the sake of the grahas, shanti will certainly be formed. Now if Brihaspati is weak — is Brihaspati a friend of the lagnesh, or what is he? If he is weak, then give him strength. Look whether he is not in the 6th, 8th or 12th, and in which bhava he is. And after that, if he is in all that is auspicious and has fallen weak, then have a ratna or the like worn, or have a jadi worn, or tell someone to recite the kavach and the rest connected with him, or do it for his sake yourself. Only after seeing all this in full, he says, can it be told.
Copper-cased and pran-pratishthit, with nine days' japa on the same vedi
Asked in what manner the raksha kavach is being perfected, the speaker says that for the raksha kavach they have only written that it will be enclosed in pure copper — that is, the kavach will be of copper only — and within it, whichever devi-devata's kavach you take, that devi-devata's kavach will be pran-pratishthit, with the japa of the full nine days. If somebody says so on the last day of Navratri, then they will have kept extras made up in advance, and only the sankalp in that person's name will be made in it; that much only will happen, and you will get it.
Shulini Durga is offered for those with many enemies, one person dedicated to her alone
Shulini Durga they are giving, the speaker says, only because many people have very great trouble from enemies, and the enemies are not one but more than one; so for those people there is Shulini Durga and the rest. For them a separate person will remain, who will do only and entirely Shulini Durga. As for the khadga and the particular kavachas and the like, those they have not put on the channel or on the website: contact personally and you may say what you need. In this very Navratri they will make that arrangement. If you tell them after Navratri then it will take him more time, since it is not possible for him alone to do that much japa — and he cannot say, here, take it, brother, since you are hardly coming to watch. In Navratri there is time and there are people, so at this time everything can happen: talk to them and say whether you want a khadga or whatever, the Kalika khadga and so forth, and the whole arrangement will be made in time. If you do it later, then fifteen days will have to be given for the japa and the rest.
What a mother must do before taking up ugra tantrokta sadhana
For a married woman who already has a son or daughter and is going fully into the Tantrokta path with an Ugra shakti that requires pujan at a chauk or Chauraha, the speaker says the first thing is that her child must be old enough to no longer drink her breast milk. Second, before advancing in tantrokta sadhana she must first do the protective sadhanas for a long time: making a Kavach for her children's safety, Bandhan of the house for its safety, and protection for her husband. Their protection is necessary, he says; only after that does she take up such tantrokta sadhanas or pujan.
Should a kada be perfected with the Vairi Nashan Kavach on Holika night?
Asked about doing path all night in a Kali temple on Holika night to perfect a kada and a kavach with the Vairi Nashan Kavach, he asks why one would perfect a kada with it at all. Perfect the kavach — that is for the destruction of enemies. The Vairi Nashan is not for perfecting your kada. If you wish to perfect a kada, do it with protective kavachas; do it with the Jagan Mangal. A kada should not be perfected with the Vairi Nashan.
Should the vidhan for perfecting a kada be done at home or in a temple?
Asked whether the vidhan of perfecting a kada should be done at home or in a temple, he says it can be done anywhere; there is no difficulty.
May a silver kada be perfected with the Hanuman Chalisa?
Yes — perfect a silver kada with the Hanuman Chalisa; he calls it very good.
Durga Chalisa chakra vidhi or the Vansh Vriddhi Kavach on Holika night?
Asked whether to do on Holika night the Durga Chalisa chakra vidhi that has been done in past years, or the Vansh Vriddhi Kavach, he says that in his own view, if the Vansh Vriddhi Kavach is needed and that is what you wish to do, then do that one — do the Vansh Vriddhi Kavach.
Is there a secret vidhan for perfecting the Mahamrityunjay Kavach?
Asked whether there is a secret vidhan for perfecting the Mahamrityunjay Kavach, he says it will be perfected by 1100 paths alone. As to whether the sign has appeared or not — this desire for a fruit that you are entertaining is not in your hands or his, and it should simply be abandoned; you should go on doing the japa maximally.
What should be done at Holi where abhichaar has been performed on a house?
He says many upayas have been given for Holi. For the destruction of abhichaar and for protection in all these matters, first of all do the bandhan of the house. When abhichaar is done upon a house: perform the utara from the bodies of the family members and send it to the Kshetrapal, send it to the Holika; at that same time do the bandhan of the house; and put a kavach upon the bodies of the family members. From this, he says, 50% relief will be obtained, in that when a new abhichaar is done it will not be so effective.
When should a kavach not be worn?
There is one condition in this, he says: if the abhichaar is very old and beyond your capacity, then do not wear a kavach. Because without having the body emptied, if you put on a kavach and you do not know whether the body has been emptied or not, then if it is an ugra kavach it will bind that thing right there, and the trouble will increase.
Which kavach helps when the body is not emptied of what afflicts it?
In that case a kavach of a different kind is needed, by which the thing present upon the body, the shakti that is there, becomes pacified. In that, he says, Shiv ji's kavach gives benefit up to a degree.
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