Kuldevi
Every question on the site tagged Kuldevi, each answered from a timestamped source rather than a summary written from memory.
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A family or lineage's chosen protective deity, worshipped alongside — but distinct from — a household's other deities.
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Pratyangira is a prayogik vidya: why it is not taught publicly, and why it rebounds
Asked for a Mahapratyangira video with prayoga, the speaker says he does not make such videos at all — the Baglamukhi Tantra Rahasya playlist has a video or two. Pratyangira is a krama vidya, a prayogik vidya: energy is not built in it but spent; in it you are commanding the Devi, not asking her for tapa-bal. He will not put it out publicly — people who have not watched the earlier videos would start doing it straight away — though members-only practical videos may come later for long-standing sadhaks. To a listener on whom Bajrang Baan or Pratyangira "comes back": there is surely a reason; the first may be one's own kula devi-devata, or some basic mistake — an enemy simply sending Pratyangira back is not how it works.
Daily bhog and kuldevata worship during a Bhairav sadhana, and the camphor-clove offering after japa
The speaker says the daily bhog before japa must include clove, cardamom, supari and a paan leaf — placed open on the leaf, not folded into a bida — offered in two places: in Bhairav ji's name and to one's kul devi-devta. The kuldevata's own daily pujan must go on — at least dhoop, deep and bhog before them — and must not be dropped for this sadhana; one may drop other japa one was doing earlier, but a lamp must burn and bhog be offered before whatever deities one has, and then Bhairav ji's bhog. After each day's japa is complete, put two cloves on each of five pieces of camphor — five camphor, ten cloves — and burn them, on a plate or on clean ground; this is done every day.
What do village or family deities like 'Satya Mata' and 'Manush Deva' actually represent?
Satya Mata, worshipped on stones in villages, represents virtuous ancestral women (Pativrata/Sati) of a lineage rather than Shiva's wife Sati directly; Manush Deva represents deceased children of a family worshipped as lineage spirits.
Batuk Bhairav anushthan: the sankalpa wording and the opening smaran and lamps each day
The speaker says each sitting of the Batuk Bhairav Hridaya Stotra anushthan opens by sprinkling Gangajal on oneself — no mantra needed — and, holding Akshat, a flower and a coin, taking a Sankalpa in one's own name: for the root destruction of whatever abhichar any enemy has done on my body, for complete protection, for the grace of Batuk Bhairav Baba and for every kind of protection of my body and mind in future, I resolve to recite the Batuk Bhairav Hridaya Stotra yathashakti. The items go into a plate. Then remember your Guru mentally — or Dattatreya as guru with "Gurur Brahma Gurur Vishnu", asking his blessing and adesh to complete the sankalpa and destroy the enemy — then Ganesha with any mantra you know, then your kul devi-devata (if unknown, address "whoever and wherever you are, protector of my kul", asking to be freed so as to serve Bhagwati and reach life's purpose). Then bow to the temple's deity and light a til-oil, mustard-oil or ghee lamp for them, and at your seat a medium-size mustard-oil Chaumukh Deepak lamp for Bhairav with eight doubled wicks of black thread or cotton, set on rice or black sesame in a plate, to burn one and a half to two hours.
Which deities are effective for destroying Tantric/occult afflictions (Abhichara)?
All deities possess the power to destroy negative occult influences, but the primary determining factor is one's Kula Devata — if lineage traditions are unknown, one should begin with Guru and Ganapati worship, followed by an Anushthana of Lord Bhairava with Deepadana.
Why Loban is never burned at home
The speaker explains what Loban dhuni does to whatever is present: a tantrik uses it to call a possessing energy out onto someone's head, and a Preta or Pishach is greatly pleased and calmed by it — but a dev shakti, a positive energy, one's dev-Pitr or a satvik house deity becomes irritated and tries to leave. So, he says, a Sanatani should never do Shyama Dhoop at home: any negative energy already in the house is nourished and satisfied, the shubh shaktis flee, and the kula's pitrs are the first to go. Whether you like the fragrance is a separate matter. He points to where Islam uses it most — at mazars where the dead lie, pleasing Sayyids, Pirs, khabis and jinn — and says those who call it harmless should study first.
Batuk or Bal Bhairav, even as a small silver trishul, and Kali only in her Dakshina form
Batuk or Bal Bhairava may be worshipped at home via a picture, idol, or small silver Trishul, with Kul Bhairava protecting the household alongside the family deity; for Kali, the gentle Dakshina Kali form — displaying boon-granting and fearless mudras — is recommended over fierce, destructive postures.
Should you stop worshipping your family deities when a guru tells you to?
Asked whether deities worshipped at home for 5, 10, 15 years or for generations should be dropped when a Guru-figure prescribes a new form or guru-puja instead, the speaker answers no. People throw all their troubles onto the deities — "change the deity and our things will change" — which is true only to a limit, and never by leaving the old: they are devi-devata, not bhoot-pret. If for some reason they are not giving fruit, do their own bigger anushthans. His example: 15–20 years of Batuk Bhairava puja, a childlessness problem, and someone diagnoses pret-badha and prescribes three or six months of Bhishan Bhairav sadhana while telling you to stop Batuk Bhairav — if you drop him entirely and install the new form, it will not give full fruit and will certainly cause trouble. Old worshipped deities are never left like that; worship the new alongside them.
Dropping the family's Hanuman or Ram darbar worship for a guru's puja
The speaker describes what is going on everywhere today: a home has had one murti of Hanuman ji or a Ram darbar established and served for generations; a little trouble arises at work; the family goes to some heavily-marketed Guru ji seen on YouTube, brings his photo, mala and yantra, installs them and starts guru-puja, believing it will set everything right. Whether guru-puja does anything is a separate delusion, he says, but the deity by whose grace three or four generations advanced, whose form you change and whose puja-path you stop over one small thing, will start giving you trouble — and it will not be Bhagwan Shri Ram who comes to give it. He adds that this is where bhav-pradhan versus karma- or kriya-pradhan worship enters: the daily bhog at a fixed hour and the daily Ramavatar path were kriyas that mattered.
In hardship, enlarge the anushthan of the same deity instead of changing deities
The speaker says: do not change the deity, the murti or the form — do the big anushthans of the same deity in the same form. If five malas a day for ten years seem to bring nothing, increase them. On good parvas — Navratri, Shivratri, the good months where some tithi of the deity is already fixed — do their big anushthans, get them done by calling sadhaks, or learn and do them yourself; it is no rocket science. Do not live in delusion, and do not put deities out of the house. Just as parents cannot be swapped when life brings suffering — one has to serve them — hardship may simply be coming by Prarabdha. He sums up: do not, under the spell of today's "great scholars", throw the deities and pindas worshipped by one's kul out of the house; a clay pinda you dismiss may end up "laying your pinda", and then you will go about giving pind. Home deities must be worshipped daily and remain worshipped generation after generation; only then is there welfare.
Kul devi-devta's aadesh before binding any shakti at home
For a householder sadhak whose puja sthan sits inside the home, the speaker repeats a rule he says he states again and again: whenever any sadhak brings any shakti to siddhi, the importance of his kul shakti matters most of all. He should first see whether that shakti will bring the family trouble, and whether the kul devi and kul devta are giving their aadesh for it or not. Very often, he says, people set aside this question entirely and go straight to awakening the shakti and giving it a place in the home under vachan.
Why a kuldevi idol resists being lifted from a long-worshipped home
The speaker cites a News18 report from Joshimath, where people were leaving their homes: a Brahmin family's Kuldevi idol would not lift from its place, and when they tried to carry it away it felt as if someone were pushing them back. He says the main reason is that long, rule-bound, devoted worship of Bhagwati, the ishta and the kul shaktis at one spot also nourishes the deities of that place, because in every Swastivachan, yajna or Havan an ahuti is offered in the name of the sthan devata too. Those local deities do not want the shaktis to leave, since through the family they were being fed.
Nevta: inviting household deities at the old home before a move
The speaker says the very first task, once the new house is ready, is to give the ishta a nevta (invitation) at one's own puja place in the old home. Five kinds of fruit, five kinds of sweets, cloth, Dakshina, Akshat, Durva Grass and flowers are laid out, a separate Bhog is set for the deities of the place, a lamp is lit, and one bows to Ganesha, then the kul's deities, then names every shakti established there one by one. Seated calmly, one tells Jagadamba the reason for leaving and asks her to come joyfully the next day at a stated time, to be the new mistress of the new house and do the family's welfare there.
One each to Dattatreya, Anagha Lakshmi, the Kuldevi and Kula Bhairava, with two set to the rear
One each to Lord Dattatreya, Goddess Anagha Lakshmi, the Kuldevi (family deity), and Kula Bhairava, with two more placed to the rear for Maharishi Atri and Mother Anasuya.
Ganpati and Kula Shakti first, then Kula Bhairava, then the 24 of the triangle
After the Sankalpa, light two ghee lamps for Ganesha and the family's Kula Shakti, then the Kula Bhairava coconut lamp, then the 24 triangle lamps one by one in a clockwise direction while reciting Deepdaan mantras or Dattatreya's name.
What are the mainstream scriptural remedies for planetary afflictions and life obstacles?
Navagraha Shanti, Shri Durga Saptashati (Chandi Path with Samputa), and Rudrabhisheka (Shadang Rudri) — fostering disrespect toward Shiva or Mahakali deprives one of their spiritual efficacy, and one's Kuldevi and family deities must be respected for lineage stability.
Fierce boon-less Kali kept at home: kulguru or a lemon garland
The speaker says that if a very fierce form of Bhagwati Kali — one with no Varada Mudra, no boon-giving or blessing hand at all — is kept and worshipped at home, and that form happens to be one's Kuldevi, one should learn how to serve her from one's Kulguru. Otherwise a garland of lemons must be put on her every day, or if not daily, then on Tuesday and Saturday. Without the lemon garland, he says, that form's effect on the household's Aura (abha-mandal) will weaken it and harm it, because the form is far too fierce and is not for a Grihastha.
Can a generations-lapsed kul-devta vow be resumed?
A devotee learns his great-grandfather once performed a large-scale rot offering to Hanuman ji, discontinued for three or four generations. The speaker confirms it can be resumed — since Hanuman ji is the kul devta, rot should indeed be offered — ideally begun on a suitable tithi like Chaitra Purnima, with kshama-yachna for the years it lapsed.
If Hanuman ji is the kul-devta, who is the kul-devi?
Where Hanuman ji is the kul devta, what form the accompanying kul devi takes is worth knowing rather than assuming — because in Uttar Pradesh and Bihar particularly, a local folk devi is usually worshipped alongside Hanuman ji in her Sati svarup.
Renuka's sadhana is to be given at Chhinnamasta Jayanti
A sadhak doing Bagalamukhi upasana asks how to do Chhinnamasta sadhana when his kul devi is Renuka in her Chhinnamasta svarup. The speaker says he will give Bhagavati Renuka's sadhana at the coming Chhinnamasta Jayanti — Vaishakh shukla paksha chaturdashi — describing Renuka-Ekvira as an upa-mahavidya counted among Bhagavati Chhinnamasta's presiding devis, and says he will give her mandal's puja vidhi as far as he is able.
What is the three-lamp worship setup on Pratipada?
Light three separate lamps on Pratipada — for the family deity (Kuldevi), for Lord Ram, and for Goddess Tara — kept distinct from any continuous flame (Akhand Jyot) or witness lamp (Karmasakshi Deepak) already burning.
Fragrance, unbroken rice and flowers go to the family deity at the first lamp, and to Ram, Sita, Shatrughna, Bharata, Lakshmana and Hanuman by name at the second
At the first lamp, offer fragrance, unbroken rice, and flowers at the family deity's feet; at the second, offer unbroken rice and flowers individually in the names of Lord Ram, Sita, Shatrughna, Bharata, Lakshmana, and Hanuman.
Mistake of dropping the family deities for a satsangi guru's single name once money comes
The speaker says the afflicted family was making the mistake he sees whenever money comes into a house: people drop their own traditions and catch hold of some famous Satsangi baba. They still did the once-a-year puja of their Kuldevi and family deities, but gave other deities and other shaktis the main place and gave up the daily worship of their root shaktis. Asked about it, they told him they had taken Diksha from a certain baba who says only one deity's name is to be chanted and everything happens by that name alone, so kirtan and bhajan got the importance at home. He says people of that kind do not even accept that such things as tantra done on a family can happen.
How a bhagatwal guru trains a disciple: kuldevi and pitr seva, diksha, then awakening bound shaktis
The speaker says every bhagatwal guru teaches by his own Guru Parampara, and a good guru first looks at who the shakti and devi of the disciple's own house is and who his pitr-purvaj are, and sets him to serve them — a fast on Monday, Friday or Saturday as the tradition goes — for sawa mahina (a month and a quarter) before anything else. Only then, at a good time, does he give mantra Diksha and have its anushthan done, and only after that does he begin to awaken things one by one: the lok veer, Masan, masani, pretani, bhootni, each by a different method, making each one Vachanbaddha (bound by word). The method of awakening and binding, and how each shakti is invoked and released, he withholds for another discussion. The guru then gives the disciple a sthan for these shaktis at his home, permanently or by keeping and worshipping them with bhog; the covenant is always the same — you will do my work and I will give you bhog.
Aggressive Astra Mantras fired at a client's own Kuladevata rebounded on the practitioner, causing severe spiritual, physical and financial ruin
A practitioner who gained early relief and quickly began offering commercial Tantric consultations without full Siddhi misdiagnosed a client's physical affliction — actually their own lineage deity's disciplinary punishment for misconduct — as an external attack, and unleashed aggressive Astra Mantras against the Kuladevata, which then turned its wrath on the practitioner himself, causing severe spiritual, physical, and financial ruin.
What a bound household deity does to the family's puja
The speaker sets out the case where the devi-devatas worshipped in a house have been bound through some mantra vidya, some siddhi, some vachan (pledge) or some laag, and asks how that family should then do its seva-puja. A bound deva shakti, he says, can never give its grace properly. After the binding, whatever negative energy enters that place takes your puja for itself, your puja-path stops bearing fruit, and instead trouble begins. The person then thinks his puja-path is useless: the more he worships, the more adverse things happen to him.
Fierce kul deities bound by Shiva's oath: Rudrabhishek and 14 days of bilva havan
Taking the example of a family whose kul deities are Sokha Baba and Banni Mata, the speaker says people get offended — who could bind them? — but repeats that by Shiva ji's shapath and dohai even these two shaktis will stop. If it seems that the fierce shaktis among your kul deities — even Virabhadra himself, Bhadrakali herself — are being held back, it is because they keep the honour of a devotee's vachan: someone has laid a laag saying "Prabhu, do not hear", so they do not hear. Then you take refuge in Mahadev: do Rudrabhishek, or abhishek by the names of the twelve Jyotirlingas, and with Mahadev's ashtottara shatnam, the Tatpurusha mantra, or the Vedic Shiva mantras with Gayatri for those who wear the yagyopavit — whatever you can manage — offer ghee and til on Bilva samidha from Pratipada to Chaturdashi, 14 days, at least 108 ahutis daily. Such deities will come out of bandhan; if savari used to come on anyone it will come again; and if you had received a sign of the binding, you will receive a sign again that they are free, and the family will prosper.
How an enemy binds a household's ishta or kul devata with bandhan and pasha mantras
The speaker says the ishta or aradhya deva a family has worshipped for generations — or for one, five or ten years — is present in the household in a partial (anshatmak) form; with regular morning and evening puja the ang devi-devatas come and take seva, and the house prospers. When an enemy projects tantra at that house, he first gauges what can stop its sattvik shakti, its deities and its Pitrs — how satisfied the pitrs are, how much punya has been done for them, how much they can do. Then a prayog runs with a Sankalpa and Bandhan and Pasha mantras that make that energy dull or inactive so it cannot act for you, or place an obstruction between you so it cannot reach you. Removing that obstruction is your own work, he says — someone has to do it, and because people do not know this, it stays and the deities can do nothing for them.
Freeing a bound kuldevi through havan with a sankalpa to Mahadev and Bhairav
The speaker says that when it is truly established that a capable tantrik has bound a household's deities, the way out rests on where deities get their strength: from the yajna and Havan you do — which is why he keeps saying to do at least one havan a month. Even if a tantrik has bound your ishta and Kuldevi with bali, bhog and a great act, your DNA and the very particles of your blood are hers, present in the family in partial form, so the link cannot be broken; a havan done for her from this body of flesh and blood produces an energy before which any binding, however large, will one day break. In the havan one takes a Sankalpa — we do this havan of Mahadev so that our kuldevi's binding is removed; we do this of Bhagwan Bhairava so that she is freed from every vachan of Abhichara prayog, is re-established in the house, her shakti is nourished by us and she does our welfare. This is the initial stage; through repeated, nourishing Paushtik Karma havans she is freed and reinstated, and then the house is bound with mantras and tantrokta keel so no energy tries again.
Sokha Baba: the kuldevata who is Virabhadra, Shiva's gana
The speaker says Sokha Baba is a deity worshipped especially as a Kuldevta in Bihar, Nepal, Uttar Pradesh and other regions. His original form, the speaker says, is Virabhadra, the Gana of Lord Shiva; "Sokha" is simply a name Virabhadra came to carry. He says the full story was gathered by asking elders, learned men and adepts of tantra how Virabhadra came to be worshipped in Nepal, appeared in Mithilanchal and was worshipped in Bihar.
Shiva's boon to Virabhadra: worship as a kuldevata in later ages
The speaker says that once the task for which Virabhadra had been created was finished, Lord Shiva blessed him with a boon, since he is a direct part of Shiva himself: in a later age he would be worshipped as a Kuldevta, and his strength would always serve the protection of dharma. This boon, the speaker says, is the root of his later worship as Sokha Baba.
Karik Ji Maharaj: the Nepal and Mithila deity whose first bhagat was Sadhak Ji
The speaker says that in the Nepal region another deity, Karik Ji Maharaj, is worshipped, and he is worshipped especially in the Mithilanchal region too. Karik Ji Maharaj's first bhagat, he says, was that same Sadhak Ji, the second son whom Virabhadra brought forth for the Brahmani.
Only regular worship of one's own kul devi-devata and kul shaktis holds a house against abhichar
The speaker says that until you begin your own sadhana, until regular puja-path and the uplifting of the devatas begins in your house, until you begin to awaken your own kul's devi-devatas and Kul Shaktis and give them Bhog and pujan, and until they actually begin to receive it, you will have to keep suffering. He explains it technically: your house's own shaktis are not standing with you because the enemy has removed or bound them through Abhichara or a vachan, so a shakti brought from someone else can only stay with you for so long, and one cannot keep fighting on others' strength or keep paying others again and again. He adds at the end that complete freedom may or may not come, but the effort can certainly be made.
Finding your own kul shaktis through a sadhak's dhaar pujan and starting their worship yourself
On how to protect oneself from Abhichara, the speaker says: know your kul's shaktis. Ask whichever sadhak you are going to about them; by giving dhaar pujan and the like they will call them and tell you what shaktis are here, which devi and devata belong to your house, and what their pujan and Bhog are. Once told, begin your own pujan-path by the vidhi-vidhan they give. He says it is not rocket science and one can do it; only for checking whether the devatas are actually receiving the bhog one may need a sadhak, and even then one may still do it oneself. He says he has already put out many vidhans on this for those who find no sadhak to tell them, covering household shaktis and kul Pitr too.
Does the Devi Gita really make Mahavidya initiation open to everyone, and why must family lineage still be evaluated today?
The Devi Gita states that all four Varnas are eligible for Mahavidya initiation, but in the contemporary era one must first evaluate family lineage (Kula Parampara), since a household that independently worships spirits as ancestral deities can suffer severe consequences when a powerful Mahavidya mantra binds those spirits.
What determines whether daily clove offerings to the Devi are required, versus just on Purnima?
Daily clove offerings (Dhaar) are primarily for practitioners bound by traditional vows or a specific family deity (such as Shitala Mata); otherwise, offering on Purnima (full moon) is sufficient.
Can a family deity's temple (Kuldevi Mandir) be relocated after moving residences?
No — consecrated immovable shrines (Achala Pratishtha) cannot simply be altered or relocated casually without specific scriptural procedures.
Diwali-night deepdan for the Kuldevi and the major mahashaktis: when to do it and what it gives
The speaker says that in the holy month of Kartik, and especially in the Mahanisha Kaal of Diwali or else in the evening (Pradosha) time, one should offer a Deepdaan to the major devi-devatas together with one's own Kuldevi, kul devatas and Kul Shakti, in a coconut-shell lamp with a 108-strand wick. He says this earns great punya, destroys many misfortunes, protects from Akala Mrityu, and frees the household from its many troubles and from dukh-daridra (sorrow and poverty). He says the kul shaktis become nourished and satisfied by it and bring welfare in every way, and he asks that this vidhi be done every year on Diwali evening or night.
Sankalp for the Diwali deepdan to the Kuldevi and kul devatas
The speaker says that after the lamps are ready, the next step is Sankalpa. Flowers and water are taken in the hand, and the sankalp is spoken in whichever vidhi one knows — Sanskrit if one knows Sanskrit, Hindi if one knows Hindi — stating that one is resolving to offer this Deepdaan for the pleasure of all the deities together with one's own kul devi-devatas.
The five deities of the Diwali deepdan lamps and the order of flower and dhoop offerings
The speaker says a flower is offered beside each lamp in the name of the deity it will be lit for: the first lamp for Lakshmi-Ganesh, the second for Lakshmi-Narayan, the third for the Kuldevi and the Kula Bhairava, the fourth for whichever Shakti Peeth is nearest to one's home, and the last for the Shiv parivar. He says Dhoop is then shown separately in the name of each of the five, in the same order.
Pushpanjali and threefold water offering to each lit Diwali deepdan lamp
The speaker says that after all the lamps are lit, a Pushpanjali is given behind each lamp — a little flower is offered — and water is given three times with an achamani spoon. This is done for every lamp, taking each one's name-mantra, for example "kul devi namah, kul devataya namah, pushpanjali samarpayami, tadupurant achamaniyam jalam samarpayami"; or, he says, one may simply say it in plain Hindi and give everyone the flower and the three spoons of water.
Where the ancestors (pitrs) reside and how bodiless pitrs can be impurified
The speaker says families with recurring trouble are often told by a tantra-knower that their Pitrs have become impure, and he asks how that is possible when the pitrs' body is not made of the five elements. He explains that the pitrs have a vayaviya (airy) body, that their chief seat is beside the entrance door of the house together with the Kuldevi and Kula Bhairava, and that every auspicious (mangalik) work of the family happens only by their grace. Because they hold that authority, they can be reached and impurified — and only those who have gained divine sight by a Mahavidyas's grace see this correctly.
Nine peepal leaves arranged as an ashtadal kamal for the mala
The speaker says the first step is to lay nine good Peepal leaves in a thali in the form of an ashtadal kamal, while continually taking the name of Bhagwan Narayan, one's ishta and one's kuldevi-devta so that it bears full fruit. A little Haldi and Kumkum is then put on the leaves, which makes them still more divine. Peepal is always used for prana pratishtha because Brahma, Vishnu and Mahesh are said to dwell in the peepal leaf at all times.
What are the rules for daily versus special Amavasya/Purnima Naivedya offerings to the Kuladevi?
Daily food offerings should be simple and standard, while special items designated for Amavasya and Purnima must remain distinct and reserved specifically for those dates rather than offered daily.
Under one roof the Kuladevata, Pitrus, Dwarapala and Kshetrapala are shared, and the attacker binds or turns them
When both parties reside in the same dwelling, the household deities, ancestral spirits, threshold guardian, and territorial guardian are all shared — through specific occult procedures, the attacker often binds or turns these subtle household energies against the victim.
Jyotish and tantra are complementary: reading a long-blocked life
Asked by someone whose life has felt blocked for twenty years, the speaker says jyotish and tantra are complements, not rivals — jyotishis who call tantra a fraud and tantriks who call jyotish a fraud are both wrong, and combining the two solves every problem. First have a good jyotishacharya read the chart: which graha's Dasha and antardasha is running; whether the third house, the house of parakram, is under some planet's drishti that blocks all one's effort; the state of the lagnesh, which is most important; and the ninth house of bhagya. One should also have the chart read for one's Ishta Devata and kula shaktis. But if you already do regular pujan by a tantrokta vidhan and belong to a Guru Parampara, you do not need the birth chart — trust your guru completely and keep going. If you are an ordinary person with troubles, take the chart's remedies, and note that Rahu, Ketu and Shani doshas point to upari badha or abhichar, for which take help from the tantrokta side; find the middle path with both.
A stotra's deity does not cause uchchatan unless the sadhana clashes with the kula shakti
Asked whether the deity of a stotra one is reciting can itself cause Uchchatan, the speaker says no — that shakti will not do it, unless you are making a mistake. The first thing a person must see is who his kula shaktis are — the beings he accepts as kuldevta. If, for instance, a Brahm is your kuldevta and you take up a Mahavidya, mahavira or astra-mantra sadhana, they will suffer, and when they suffer they will give you suffering; the sadhana will fail and you will blame the path you began, when the mistake is at the root — you picked the wrong sadhana. First look at them, take their adesh, learn what kind of sadhak they were or whether they were a paishachik shakti that was pacified and seated; only then begin a sadhana. Apart from that, one is not ordinarily uprooted unless a mistake is made — a test by the deity is a separate matter and does not happen so easily.
What are the remedial procedures for sudden afflictions caused by the evil eye (Drishti Dosha)?
Wave a water coconut with burning camphor anti-clockwise around the person's head while invoking the family deity, then break it on a stone outside the entrance and immerse the remains in flowing water; if discomfort persists, repeat using a Kushmanda (ash gourd) instead — the remains must never be consumed.
Who should carry their household deities or ancestors to the Kumbh?
Only families who already observe it — those who keep an established seat for the ancestors and have the practice of taking them in a coconut wrapped in red or white cloth, and those with Upadeva-category deities installed at home. Nobody should start it newly.
How should a practitioner take leave of their household deities?
By thanking the lineage's powers for the merit that made the journey possible, and inviting them expressly to accompany the practitioner to the divine region and extend their grace there.
How should dreams and instructions received at the Kumbh be handled?
Confirm quietly with the elders of the family — not by broadcasting it in fifty places. A practitioner ignorant of their lineage deities may learn their identity there through a dream, with great clarity.
There is no fixed rule for taking the ancestors' coconut to the Kumbh
Asked what the vidhan is for inviting the household ancestors into a coconut, taking them for the bath, sometimes leaving it there and sometimes bringing it back, the speaker says it follows whatever runs in one's own lineage — it differs for everyone and there is nothing fixed.
Sankalp and opening puja for the eleven-day Bajrang Baan siddhi
The speaker says the first day's puja is done at a temple — "Ram" written on a Peepal leaf, or at least on five Tulsi leaves, offered there — after which one comes home, puts on red clothing, sits on a red woollen-blanket asana and does the usual Achamana and purification. Then, holding tulsi leaves, ₹11 and the coconut kept at home, one takes Sankalpa in plain Hindi (or Sanskrit if one knows it), pronouncing name, Gotra and place: for the grace of Hanuman ji, for the siddhi of the bajrang-baan and for its full effect whenever one uses it, to awaken it by 11 recitations daily for 11 days from today — 11 at least, or 21 or 27 as one's capacity allows, since the full Bajrang Baan is fairly long. Everything in the hand is set down by Hanuman ji unbroken; the coconut stays there. Before the sankalp a Karmasakshi Deepak must already be burning (one lit since morning is fine). Then guru and Ganesha puja, remembrance of the Kuldevi, and puja of the Ram darbar first — water sprinkled and tilak given to Shri Ram, Mata Janaki, Lakshman, Bharat and Shatrughna, on a vigraha if one has it, otherwise on the photo.
From when may the Kumbh niyam be begun — and from when must it be?
Those whose kuldevi is Bhagavati Shakambhari may, if they wish, begin their seva and puja from the day of the Ashtami tithi of the Shakambhari Navratri that is about to fall. But the main matter of the Kumbh, he says, you should certainly begin from Paush Purnima. Keep this subject in mind too.
Why are the vidhis of Hinglaj, Purnagiri and Jwalamukhi kept secret?
Hinglaj Mata, Purnagiri Mata, Jwalamukhi Mata — however many such swaroops there are, know that they are extremely divine swaroops, he says. And it is good that the subject of all these swaroops, including Bhagavati Kaila Devi and however many such forms there are, has been kept secret according to capacity; the mantra vidhi-vidhan and the rest are proper so.
Such swaroops are rightly kept secret; the kula guru is the one to ask where the kuldevi stands in your parampara
It is good that all these swaroops are somewhere or other observing their secrecy, he says; they are not in the midst of society at that level, and what state comes upon one who keeps them, or will keep them, society is already seeing. Those in whose kula these stand, whose kuldevi she is, should obtain further information about these swaroops from their own kula guru — if she stands in the kula, then in the kula parampara her puja and seva will have gone on, and people will later have limited it to themselves, so that all the others will not have the knowledge of it.
What other day may be used to repeat the pratishtha?
Or on the day of the jayanti of the chief deity of your kula parampara, on that day the pratishtha should be repeated. It will be in the same way for the yantra mandala too, and in the same way for the tantrik mala your guru ji has given you. Besides that comes the process of shodhan, whether of vigraha shodhan; but in that three or four things have to be kept in mind — the metal has to be kept in mind. In that, for gold the subject becomes different, for silver different, for copper and kansa different again.
May the Argala's first mantra be dedicated to the kuldevi, and which water for abhishek?
Absolutely, he answers: the japa of the first mantra of the Argala may be dedicated for the sake of one's kuldevi. To Vidyasagar ji, who writes that he lives in Delhi where supply water comes and an RO is installed, and asks which water to use for abhishek since there is no hand pipe though there is a submersible — he answers that if you use the water of the RO it will be more excellent.
After a visit to a mazar the kuldevi became avesh-filled the next day and beat him collectively
A listener writes that someone had gone to a mazar and the next day the kuldevi, becoming avesh-filled, gave him a collective beating. Very good, he replies; one should get such a prasadi.
Shakambhari runs from the Saptami night, and the Magh Gupt Navratri from Mauni Amavasya
It depends on the kula parampara, he says: if we say it is not running now and you come to know that by the Kamagiri Peeth it is running now, and you say we are speaking wrongly — no, that too is correct. But for those like you whose kuldevi is Bhagavati Shakambhari, and where the chief pujan of Bhagavati Shakambhari will take place, take it that from the Ashtami tithi, from the night of the Saptami, their Navratri will begin — the Gupt Navratri. So that is the Shakambhari Navratri. And the Magh Gupt Navratri, the Vasantik Navratri, the Magh Gupt Navratri will be the chief Navratri dedicated to Bhagavati Sharada; it will begin from Mauni Amavasya.
Can all the members of one family worship the same shakti?
All the members of a family cannot worship one and the same shakti, the speaker says. So keep in mind that if, say, someone is doing Mahabhairav, it is not that he will start right from the evening. The pujan of Diwali that has to happen in the evening must certainly happen — whether of Bhagavan Kuber ji or of the principal forms of Bhagavati whose pujan you will do, together with the kuldevi and kuldevata. After that you will do the main sadhana at night, from ten or eleven o'clock.
The Amavasya being nishith-vyapini and the Chaturdashi taken by udaya, both parvas fall well — so the Hanuman vrat and Janmotsav pujan are kept on the Monday.
For proof of this you may look at the divine kshetras where Hanuman ji's pujan is going to happen and where the Janmotsav is going to be celebrated, the speaker says; according to him too, wherever he has looked, this is what is being done. Because the Amavasya is nishith-vyapini and the Chaturdashi is being taken according to udaya, both parvas are becoming very beneficial for you. So those whose kuldevata is Hanuman ji, or who are going to celebrate his Janmotsav, or whose ishta aradhya he is, or who keep a vrat for him, or who are going to do the Chaturdashi pujan — all of them will keep the vrat on the Monday and do their special pujan on that same day.
Hearing such pravachans turns the mind and makes people abandon their kula devis and devatas, thinking Kali small and Radha great
So that this deviation does not enter your mind — that Kali ji is small and Radha ji is great — because of which the mind turns. Many people, he says, have become quite extraordinary; the state and the mentality have become so degraded that people have given up the worship of their own kula devis and devatas after listening to pravachans. Now consider, he says: these people are calling the worship of one's kula devi-devatas a superstitious act.
Is Batuk Bhairav worship needed if a Bhairav is already the kula Bhairav?
To Manjusha ji he answers that when Martand Bhairav is already the Bhairav of your kula, then there is simply no compulsion or need for a separate pujan of Batuk Bhairav ji. This teaching, he says, is especially for the 98 percent or 95 percent of people who do the puja of no form of Bhairav ji at home.
What did Sati offer in Ashadh and Shravan?
On the Ashadh Shukla Chaturdashi, with black cloth and with the flowers of bhatkaiya. In Shravan the Krishna Saptami and Krishna Ashtami and the Shukla Saptami and Shukla Ashtami — the speaker notes that Shravan Saptami is specially observed in many places for kuldevi pujan — and then on the Shravan Shukla Ashtami and the Chaturdashi she performed the pujan of Shiva with the yajnopavit and pure cloth.
What exactly does Bhairav protect in a household?
The speaker says that if a charge of protection has been rightly entrusted regarding the kula shaktis and kula devis of your home, it is the kula Bhairav, Batuk Bhairav, who holds it. Batuk Bhairav is for the children and progeny in the home and the growth of the kula; for protection of every kind; against enemies working vichar karma and the like; and for the protection and accumulation of the energy of the fruit of the mantra japa one is doing.
What can go wrong if an ugra Bhairav is worshipped in a house with a lok devi?
By way of example the speaker says that if you do the puja of Kaal Bhairav at home, or of some swarup of Bhairav that is ugra, extremely ugra, while the devi of your house, the kula devi of the house, is a different kind of shakti, a lok devi, then because of such a swarup of Bhairav, if some veers move with her, if some shaktis of a different disposition move with her, then somewhere or other they will be bound by the effect of Kaal Bhairav's mantra.
Anyone may worship Shakambhari: she is one of the six Mahadurgas
The speaker says Bhagwati Shakambhari is usually worshipped only by those whose Kuldevi she is or in whose region a Shakambhari Peeth stands. But in the present Kalpa, the Shwetavaraha Kalpa, she is one of the six principal Mahadurgas, and guru-initiated Shakta and Kaula Sampradaya sadhaks worship the six Mahadurgas in the mandal-peeth pujan of their Ishta. So, he says, her worship and the path of her Kavach are not limited to those whose kuldevi she is; anyone can do them.
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.
Shakambhari's lamp is always lit alongside the kuldevi's lamp
The speaker says that whenever a Deepak is lit for Bhagwati Shakambhari, it should be lit together with the Kuldevi's lamp, so that there are two lamps. The reason he gives is that Bhagwati is the giver of every kind of sampada: she will give the family wealth, grain and many sons. So light her jyot along with the kuldevi's.
What should be done when someone says the kuldevi or kula shakti has been bound?
People keep asking what to do when the kuldevi is bound, when the kula shakti has been bound, when the house deity or someone's sawari has been bound. The speaker says it does not happen by anyone lifting their face, reading this mantra and blowing it. You must be adhikari — you must already do the anushthan of the Shri Durga Saptashati and the Navratra vrat, and you must first take the upadesh from the guru's mouth.
What kinds of binding does the Chandi Shaap Vimochan mantra release?
Whatever kind you call it — Lakshmi bandhan, the bandhan of the kuldevi or kuldevata, some tantric having bound it, or people of your own family having had some vachan or kriya done, so that the sawari does not come out freely. But everything must be dharma-yukta and not wrong; there must be honour and respect. Then, he says, on using it you will get the benefit at once.
Why sadhaks and jyotishis are wrong to counsel people without asking about their kuldevi and kuldevata
Speaking of a call he had that day from Maharashtra, he says plainly that if you are a sadhak and people listen to and watch you for the sake of jan kalyan, then when you speak with anyone, why do you not ask about their kuldevi and kuldevata? It is your first duty, when the other person begins by saying there is a money problem at home, the lineage is not increasing, there are such pains in the body, no work is being accomplished, we are loaded with debt — and yet you never ask who their kula devi and devata are.
Why abandoning the deities of one's own kula is the first big cause of trouble in life
He says this because when there is a problem in your life, the fact that you have abandoned the deities of your own kula becomes a large cause. Tantra vichar is a separate cause; but the first link is that. Even if a vichar has occurred, if you do not abandon the shaktis of your kula and go on holding to them, there is capacity — because you have taken birth in their kula. They will most certainly draw you out and take you through.
What anushthan is prescribed when the kula shakti is displeased?
Whoever's kula shakti is displeased, whose kula shakti is not giving support, who has for any reason knowingly or unknowingly insulted them or left them unworshipped, should do an anushthan of the Tantrokta Ratri Suktam — of at least a paksha, or from Ashtami to Chaturdashi. Its main anushthan is in the night hours, but there should be a paath in the morning too and a paath at night, at least 21 or 27 paaths, with samarpan.
Which Saptashati passage describes the tejas from which Bhagavati was formed, and how is it used?
In the second adhyaya, where Bhagavati is manifesting, it is stated which tejas emerged from the body of which god or goddess and what Bhagavati obtained. This description too, he says, is recited independently — as in the kriyas related to the kuldevi.
Where does the Kuldevi Aavahani khand use the Saptashati's tejas passage for pind sthapana?
He notes that the Kuldevi Aavahani khand, part of which he has published on his channel and from which listeners take benefit, contains this description. The tejas that arose from the bodies of Bhagavan Shiva, Brahma ji, Vishnu ji, Devraj Indra and the other devatas and, becoming one, took the form of Bhagavati — these very mantras are uttered by the tantrokta vidhi when the pind sthapana of the Saraswati kuldevi is done.
Who performs the first pind sthapana of a kuldevi at home?
This teaching has been given, he says, and the vidhi is stated in the Kuldevi Aavahani: that when the sthapana of the kuldevi is happening for the first time at home, especially in houses where the sthapana of a pind takes place, these very mantras are being continuously uttered by the sadhaks and by the brahmans, and the husband and wife of the house whose kuldevi she is do the pind and the rest together — but especially it is the husband who does it, and the wife only puts her hand to it.
Can the initial pujan be done standing if the vigraha is placed high?
Asked whether, since the arrangement of Ma's vigraha in the pujan room is high up, the whole initial pujan — of Guru, Ganesh and the kuldevi — may be done standing, he says yes, it can be done; do it seated as well. If such a situation is not possible, it can be done below too. At the time of Navratra and the like, give her a place on some pidha or bajot, and afterwards put her back up.
Are girls permitted to give bali?
He says the process of bali and the rest should be performed by her. Girls, however, are generally forbidden for bali — it depends on the svaroop of the kuldevi and kuldevata. So if you have a brother, or any other male of the house, you may also have it done through them.
Where is the vidhi for making the Hanuman Chalisa siddh given?
Asked how to make the Hanuman Chalisa siddh, he says its complete vidhi has been given on the Siddh Sabari Vidya channel in full detail, telling each single thing — search for "Hanuman Chalisa Siddh Sabari Vidya" and the video will come. He adds that the vidhi for those who do not know their kuldevi is given on the channel, and is available on both channels, so begin with whichever vidhi seems easy.
What should one do whose business has not run for twenty years?
Asked by a listener troubled for the last twenty years, whose business is not running, what to do, he says: first search out the shakti of your kula, see who she is, what she is; and if it is not known, talk with him and he will make an effort to help as far as his strength and understanding allow.
What should one do once the kula shakti has been identified?
To a listener whose kula shakti has been identified, he says: whatever vidhi vidhan and rule of theirs there is, hold to them and go on. Do their pujan by whatever their manner of pujan is, as far as your strength allows, in Navratri and the like, alongside Bhagavati or in whatever way is proper — since he himself does not know what their manner is. If they have some parayan, some paath for nine days, some vidhi, then do it, and you will find the way sooner.
Why the Navadurga Yogini and the mothers of the nine grahas are not to be found anywhere else
Sift the whole of YouTube, he says, and you will not find the Nine Durga Yogini anywhere; the nine grahas, the mothers of the nine grahas, and the Navadurga you will not find anywhere. And if you do find it, watch the video of his own channel, the published one, and see what comes after it. After he gave out the kuldevi Jayanti Mangala mantra in this manner for the eleven devis, once the video went viral many channels made it, and theirs went more viral than his — look at the dates by publication and it will be known.
A family's three-yearly kadhai puja of Ma Vindhyavasini and how it is accepted through the sawari
A listener says that a puja of Ma Vindhyavasini was offered every three years by the elders of his house, that it is now offered by him, and that the puja is accepted by Ma through the medium of the sawari. That is a very good thing, the speaker answers, naming it as the kadhai puja.
What is done with khappars on the Sharad Chandra night?
Always keep in memory, the speaker says, that in the tantra paddhati there is an art of offering the khappar, from the ordinary khappar up to the special khappar. On the night of Sharad Chandra — tomorrow being Sharad Purnima — for all the daivik khappars and all the sattvik khappars, and especially in matters connected with a kshetra and with bhagatvaal and the like, people certainly take up the subject of khappar siddhi. There are several such regions where you will find that khappar siddhi is done on this very night.
How is a panchayatan formed with Dakshineshwari Kali?
On the form of Dakshineshwari Kali ji, the speaker says that as regards a panchayatan the very first question is whether Bhagavati Dakshineshwari is your kuldevi or not. If she is the kuldevi, then according to that, who else is worshipped — and then a pinda-sahit panchayatan of theirs will be formed. And if it is not so, then Ganapati ji, Batuk Bhairav ji, a shivling, and along with them Narayan: the place of all of these will remain, especially.
When should those who do the morning kul shakti pujan do it?
Those who perform the pujan of the kul shaktis in the morning time on Purnima, the speaker says, are to do it the day after tomorrow. The morning puja is the day after tomorrow.
When may the kuldevi khappar vidhan be done?
On the kuldevi khappar vidhan, the paushtik vidhi, the speaker says you can do it whenever there is a divine parva kaal, at tomorrow's time, at a Purnima and the like. Keep the time of japa from the sandhya kaal onwards; and if it is done after eight o'clock, that is exceedingly excellent.
Jayanti Mangala and the Ratri Sukta mantra, both at ten malas nightly to reach 40,000
Jayanti Mangala at 10 malas nightly, reaching 40,000 — through which the Kuldevi's grace and the matter of the ancestors are both settled. The first mantra of the Ratri Suktam, of Bhagavati Vindhyavasini, at the same nightly rate.
What if the kuldevi is not known?
Asked by a listener who does not know his kuldevi and wants to do her sadhana at a temple in Navratri, and by which stotra: the best will be that if you can do the whole Saptashati path in the proper manner — in Hindi is fine — then do it; otherwise do the path of the Tantrokta Devi Sukta.
Can the sixty-four Yogini names be read daily?
The sixty-four Yogini names can absolutely be read every day. And doing 108 paths of the eleventh adhyaya of the Durga Saptashati and offering it for Devi's grace, for the kuldevi's grace, is very good — do it, absolutely. The speaker says a separate video will be made on how it is to be done, and what is to be offered with the particular mantras in it.
When is kuldevi and kuldevata pujan done in Shravan?
In the month of Shravan the pujan of the kuldevi and kuldevata is done especially, on the day of Saptami and on the day of Ashtami. In some places it happens in the Krishna Paksha, in some places in the Shukla Paksha.
Can kuldevi pujan be done during Purushottam maas?
In neither the Krishna Paksha nor the Shukla Paksha of Purushottam maas will the pujan of the kuldevi and kuldevata happen, the speaker says — keep this in mind. It is an adhik maas; in it the nitya pujan and special pujan of Narayan and Bhagwan Shiva, or of one's ishta-aradhya, will happen.
Shukla Paksha families use the paksha running after 16 August; Krishna Paksha families keep to before 18 July.
If the bhog-pujan of the kula devi-devata happens especially in the Shukla Paksha, then do it in the Shukla Paksha — that is, in the paksha that runs after 16 August. And if it happens in the Krishna Paksha, then do the Saptami and Ashtami in the paksha that runs before 18 July.
Where can one learn the full kuldevi anushthan?
For the special pujan of the kuldevi-devata, or for anyone wishing to do some special anushthan for the kuldevi-devata alone, a whole separate video has already been made. The speaker asks listeners to hear that live video and the other videos, which will be shared again.
Can Bhairavi sadhana be done at home?
Answering Pankaj Jamwal ji, who wants to do Bhairavi sadhana at home, the speaker says that Bhairavi's seva-puja is a tantrokta shakti and her swaroop is tantrokta — so how will you do it at home? Either take proper diksha for a sadhana of this kind, and even then do it not at home but in a Shiv temple, or as the guru orders.
After a husband's death or a divorce, whose gotra and kuldevata apply?
The marriage has taken place, the speaker says. In the Sanatan culture, once a marriage has happened, the husband's gotra is her gotra, the husband's surname her surname, and his varna hers. And second, the kula devi-devatas of the husband will remain her kula devi-devatas — whether you take a divorce or separate.
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.
Why must the Bhairava of one's lineage be propitiated?
Because protection is what Bhairava provides. Just as Bhairava guards the Shakti Peethas, the lineage Bhairava guards the lineage — and ancestors who performed substantial worship in life are said to attain Bhairava-pada after death.
Shukla Paksha Guru Pushya is the best nakshatra for the abhimantran — but before a Baglamukhi prayoga, check that your own house deities are not themselves bound.
If the Guru Pushya nakshatra of the Shukla Paksha is got, and the abhimantran work is done in it — whether by the ashtottara satnam of Bhagavati Pitambara or by her kavach — that is best. But before a Baglamukhi prayoga, he says, look at the devis and devatas in your own house. He says he has said it repeatedly in many videos and lives: your devi-devatas should not be such as are themselves bound.
Kula deities give more effect under a tantrokta vidhan — but an ugra one must be particularly pacified when its prayoga is made.
They will give more effect, he says, because they are the deities of the kula and the work is proceeding by a tantrokta vidhan. There is also the full Narsingh mala mantra. But at the time of making the prayoga of ugra deities, he says, keep in view that pacifying them in particular is necessary.
Nine cloves go into each dhuna for the 64 Yoginis, dipped again and again in ghee — eight for them and one for one's own kula shakti.
When you do it for the 64 Yoginis, then at the time of giving the dhuna, every single time — in the lamp two cloves were put; in the dhuna, at least nine or eight or nine cloves, dipped again and again in ghee. In his view at least eight cloves should certainly be there; one becomes separate for one's own kula devi, for the kula shakti. So put nine cloves in, at the time of the dhuna itself, and simply give the dhuna.
For a devi sadhak, guru or no guru, sadhana belongs to the night kaal — become a veer sadhak rather than pleading that rakshasi sadhanas happen at night.
And if there is no guru, and your kuldevi is there, you are in the devi parampara, you are a devi sadhak doing it even without a guru, doing it by listening to this channel — then, he says, he has told you clearly: sadhana should be in the night kaal only. Become a sadhak, become a veer sadhak. Do not do all this saying no, we shall sleep at night, that rakshasi sadhanas take place at night.
Where an ugra swaroop of Kali is the household kuldevi, the 64 Yogini use of clove and bali is added, to keep her energy under control.
If some ugra swaroop of Bhagavati Kali is worshipped in your house — an ugra swaroop of Jagadamba as the kuldevi — then in this the same 64 Yogini use of clove and the rest is to be made. Bali and the like may be given, for the ugrata and so on, so that Ma's energy remains under control; because, he reminds them, we are making a prayoga.
Can karan be offered to a kula Bhairav if one's grandfather never offered it?
That the grandfather did not offer it is one subject, and that it is customarily offered is another, says the speaker. If it is customarily offered and he did not offer it, then he did a wilful act. If it is offered, then you may offer it and there is no bar on this — but it should be clear that yes, it is offered.
What about a family custom of touching a mukhauta to a mool vigraha?
Where a paddhati exists, where there is a custom, the matter there is different, the speaker tells a listener with the handle Bhagavati Upasak. We are never forbidding that; that is to be done. If the rule in your place is that your kuldevi's form, a mukhauta or some other thing, is to be taken to some place and touched, then there is no prohibition on that.
In whose name is the panch deepdaan in a coconut offered?
The panch deepdaan that is to be done in a coconut, he says, is in the name of your own kuldevi and kuldevata, in the name of the griha shaktis, in the name of the Shakti Peeth, and in the name of whoever's parva kaal it is. A hundred per cent, so much energy is formed from it, so much energy is generated, that if at that time you sit there and do any mantra japa after it, it will give you great benefit.
What should be done if the gotra is not known?
He says to do puja keeping a photo of Bhagavati Durga, if one has not kept a photo of the Sheetla Maiya of Gurgaon. And if the gotra cannot be fully known, then proceed taking it as the Kashyap gotra — to find it out, it would only be known through some older person; in today's time there are a great many households that have forgotten about the gotra and the like.
Take the information you lack, but do not become a Lavanasura thrusting a leg into every matter
If you do not have the information, take the information, the speaker says — but do not become a Lavanasura, thrusting your leg into every matter, saying this is not the devi, such and such is not the devi, this is not so. You people do not even have information about the devi-devatas who are worshipped in your own house.
The gaze of the kuldevi and kuldevata reaches across seven seas, known to you or not
Announcing the next day's session on kuldevi, kuldevata, kshetra devata and local devatas, he addresses the doubt of not knowing them. You do not know them, he says — you may not know your own mother and father either. But their vision is so unfathomable that even if they are across seven seas, they are seeing from there that this is my child. They can see what you are doing.
What should be done about a deity's than left behind at a former residence?
A listener says he used to live in a government quarter where the than of Bhairav and Sati Mata had stood for sixty years; on leaving the house they were left there, and now he does dhoop-dhyan in their name. Very bad, the speaker says, a loss of life and wealth has occurred. He asks why, having lived and worshipped there for sixty years, he left it. If anything is established even upon a stone and you cannot bring them like that, then first of all their visarjan should be done. They should not be left just anyhow.
Were yoginis formerly worshipped by gotra?
In earlier times, the speaker says, yoginis used to be worshipped according to the gotra, according to the kula gotra. In the course of time people went on forgetting, or for some reason gave a place to other shaktis and worshipped them chiefly. If you have the information about the devi worshipped according to your gotra you may do pujan in her name, but you cannot leave the shakti who is worshipped at present.
Why can a currently worshipped shakti not be dropped?
Because she will not have come of her own accord, the speaker says; and even if she did come, she will have been given a place in your kula in some way or other, whether given from fear or given from gladness. So when you have given a place and have worshipped them, they cannot be left.
Can one worship both the true kuldevi and the shakti currently worshipped?
We have told the actual kuldevi, the speaker says — the kuldevi is that one indeed; but the one who is worshipped at present should not have her pujan abandoned. You can do the puja of both.
What should be done about a kuldevata brought from another household?
A listener says his kuldevata is Shiva ji, who is satvik, but his great-grandfather brought another household's kuldevata by stealth, one who takes tamasic bhog, and asks how to put that devata out. They will not go out, the speaker answers by name. He says he understands the matter, that the questioner is speaking entirely correctly, that this is within his knowledge and being of that region he knows well how the devatas of others are brought and what is done. You cannot remove them now.
What should be done when an unmarried girl who became sati was worshipped, but nobody knows who she was?
A listener says an unmarried girl had become sati and was worshipped, but they now do not know who or where the Sati Mata is, so how are they to do her puja and dhyan. Surely you would know who she is, the speaker answers by name, and there must be some place of hers. If you do not know at all, then take the support of a Shakti Peeth.
Doubt withdraws the deity; surrender is what brings out their capability
You doubt your aradhya, the speaker says — that they have no capability, that they have no strength. When you do that, they too say: very well, child, I have nothing, look after your own affairs yourself. If you place faith in them, if you become surrendered to them, then they are capable of doing a very great deal.
Who especially should do something on Govatsa Dwadashi?
Anyone with a dhan-related problem, pitru dosha, the avesh of any negative shakti on the body, or a dosha connected with the kula devi-devatas or their displeasure. Otherwise everyone does gau seva every day, but on that day it should certainly be done.
Where are the thirteen lamps placed?
Those thirteen lamps are kept at different places in the house. Keep one in the puja place; where there is a than of the kula devi-devata, keep one there; on the chaukhat one must certainly be kept. Wherever in the house there is a place for keeping drinking water, one is to be kept for the sake of the pitr. One is to be kept near Tulsi ji, and near whichever dev vriksha there is — Tulsi ji, Aparajita. And if you have made a place for the pitr somewhere, or keep their photo, there too you will give a place and keep a lamp.
What is done at the chaukhat itself?
The chaukhat is to be kept in particular attention. Where earlier the chaukhat, the dahleez of the house, was not considered anything at all, now people decorate the chaukhat: a beautiful rangoli is made and lamps are lit on both sides in the name of the kuldevi, in the name of the kula Bhairav, or only in the name of Bhairav ji.
What is the coconut deep daan and how many days should it be done?
The deep daan connected with the coconut — the gadi coconut cut and a hundred and eight wicks put into it, for the sake of the kuldev, kuldevi, kul devata and kul Bhairav, and for Lakshmi ji — that vidhi you should do especially for the five days. If you are not financially able, he says a gadi comes for about fifty rupees, so a day would cost about two hundred fifty rupees.
Whose pujan is done on Amavasya?
For the Amavasya pujan, seeing the sthir lagna and so on, he says they will separately put out a community post about when it falls; or according to your own region, whenever you wish, do the pujan of Lakshmi-Ganesh ji, of Yamraj, of Kuber ji, of Chitragupta ji Maharaj, and along with them of your kula devi-devatas, and of Mahakali, Mahalakshmi and Mahasaraswati — panchopachar, dashopachar or shodashopachar pujan. First of all will be Ganpati ji, then Lakshmi ji, then the kula devi-devatas, and along with them Yaksharaj Kuber ji.
How is the tilak of the chaukhat done?
In Uttar Pradesh and Bihar this is called chaukhat ko tikna; the tilak of the chaukhat is done. When the pujan happens on the evening of Diwali, at that same time orange sindoor, narangi sindoor, is kept in a bowl, and ghee and the like is mixed into it — after the pujan, or the ghee taken out from the five ghee lamps that burn in the names of the chief devi-devatas and the kula devi-devatas is mixed into it. With this, a tilak is done five times on the chief chaukhat, and then the tilak of every chaukhat and every door in the house is done.
When may a standing coconut be kept without a purna patra?
If the pujan of Chandika is happening, if the pujan of Prachanda Chandika is happening, or if Trinetra is your kuldevi and you know it a hundred per cent — only then is a standing kalash without a purna patra to be kept, he says. Otherwise all this arranging of the kalash from one's own mind and will — keep a standing kalash, keep a standing coconut without a purna patra — leads toward destruction. There comes loss to the vansh; further, it happens in the kul that people's marriages do not even take place, and the bones of the body begin to wear. These are its ill effects.
Why a householder should take up the Annapurna sadhana
The speaker says it often happens that a family is earning money, yet the store of grain in the house never stays full: grain is brought in every month and the bhandar still falls short. Where anna, dhan and vastra are running short in Kali Yuga, he says the anushthan and sadhana of Bhagavati Parvati's Annapurna form should certainly be done in one's life. It should be done alongside the upasana of one's own Kuldevi so that grain and wealth never fall short in the kula and vansh; and if Annapurna is herself the kula devi, her sadhana is to be kept up continually. He calls her the one Mahashakti on earth who gives contentment along with the fulfilment of material desires, and says her sadhana is extremely necessary for a Grihastha.
Whose aradhya was Bhagavati Tara?
You should all have this information, the speaker says: that Bhagavati Tara remained the aradhya of Maharshi Vashishtha ji, who is the kula guru of Bhagavan Shri Ram. It is by Vashishtha Muni that the upasana of Bhagavati Tara was first of all performed.
If Goraiya Baba is already worshipped, should a new pujan be started?
Answering Nagesh ji, who said there is much confusion about this, the speaker says Bandi Mata is separate, and Maa Banni — and that where Goraiya Baba is the one worshipped, then it is Goraiya Baba himself; do not now start some other new pujan separately.
Can Maa Vindhyavasini be taken as one's Kuldevi?
Yes, absolutely — the speaker is baffled that the question was asked at all.
Where Sokha Baba is the Kuldevta, he is Bhagavan Veerbhadra, and Bhadrakali may be worshipped as the Kuldevi — after asking the elders
If the family deity is Sokha Baba, who is Bhagavan Virabhadra, then Bhagavati Bhadrakali may be worshipped in the form of the Kuldevi — but ask the elders of the family first.
The local and family deities must be satisfied before a pilgrimage succeeds — the remedy when the journey to Vindhyavasini is unaffordable
Begin lighting a lamp in Vindhyavasini's name and recite the "Ya Devi Sarvabhuteshu Kshama Rupena Samsthita" mantra 21, 27 or 108 times. Light a separate lamp for the Kuldevi or Kuldevta, and worship the local deities — pilgrimage only succeeds once the household, family and local deities are pleased.
The Sabar mantra of one's own Kuldev from the ten-Masaan set may be recited in the eclipse
Yes, certainly — if he is your Kuldevta, the Sabar Mantra of that Masan may be recited in the eclipse without difficulty.
Where a Kuldevi is visited three times in a lifetime with no worship, darshan alone is what is done
If no worship is performed and only darshan is, then take darshan — the speaker accepts the family tradition of the Kuldevi as it stands rather than adding to it.
What is the Hal Deeksha itself?
A Hal Peeth is built as a Bali Peeth is, before the place of the Kula or lineage deity. Upon it the plough is worshipped together with the Chhan — the tie used to bind a one-coloured cow's legs at milking — and through those two the Guru transmits everything he holds, on a Sankalpa and a vow.
What does Aghor Chaturdashi permit, and what does it not?
Hearing the word Aghor, we are not to perform any Tamasic worship, and this Navratri is not kept at home. The right to keep it belongs to the traditions in which it is kept, because many things in it cannot be done in a house. We should only do a special worship on the night the Chaturdashi holds.
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.
What opens a binding of the Kuldevi or the Pitrs?
A Havan with the mantras of the Argala. In the Argala mantras the Kuldevi is there and the Pitrs are there — Bhagavati is described there in the form of Svadha as well — so whatever the binding is, it will open.
Where should prasad be distributed if it is offered for the Devi?
You may distribute at a Hanuman temple — but if it is to be done for Bhagavati, do it at a Bhagavati temple; that will be much better. If Hanuman ji is himself the Kula deity, then you may do it there.
How is Sheetla Mata's grace obtained?
If she is the Kuldevi, do it by whatever the Kula's tradition is. If she is not, then recite the Ashtak of Bhagavati Sheetla in particular. In the same stretch the speaker adds that Bhagavati Parvati is the principal form in all forms — she is the one called the Mula Shakti.
How is the Kul Bhairav identified?
If you know your Kuldevi, you will come to know the Kul Bhairav. And Bhagavan Shri Ram's Kuldevi, the speaker adds in the same stretch, is Bhagavati Vindhyavasini.
What should be done if a Kula deity asks for liquor?
First ask the elders of your maternal uncle's Kula which deity is worshipped there — Bhairav, or someone else. Very few deities in white garments ask for liquor. Find out first; do nothing without knowing. If Sattvik liquor can be given there is no fault; otherwise show it to a knowledgeable person and then act.
Forgotten kul shaktis still exist, and bowing at pir mazars offends them
The speaker says people claim not to know their kul shakti for five generations, but not believing does not make one's Kuldevi or kul devata cease to exist; some today even worship a Preta or Brahmarakshas as their kul devata, a shakti made only a few generations back. Your original Kul Shaktis are of Sanatan culture — how could it please them that their descendants honour the pirs and fakirs who tormented them? His verdict: even if your head were to be cut off, let it be, but bowing at the mazars of such pir-paigambars is never right, however great a saint the person is said to have been.
What do Sati and Brahm alongside the devi indicate in UP and Bihar?
The speaker says that in Uttar Pradesh and Bihar people report that a devi is playing upon someone and with the devi there is Sati Maa, and with them some Brahm. If both the Sati and the Brahm are worshipped and both are endowed with sattvic and dev guna, then the Sati has become your kul devi and the Brahm with her becomes your kul devata — but they must be dev, not pishaach and not rakshas.
If Hanuman ji is the kul devata but the kul devi is unknown, what should be done?
The speaker says that if Hanuman ji are worshipped in your house they have become the kul devata; and if you know the kuldevi's name that is well, but if you know only that Hanuman ji are worshipped in the kula, then at such a time give Bhagavati a place in the seva-puja alongside Hanuman ji.
Which Bhagavati should be worshipped alongside Hanuman ji if none is known?
The speaker says that if Hanuman ji are worshipped in the house, then alongside them worship the Bhagavati of whichever Shakti Peeth is near your house, if you do not know who the kuldevi is.
Can you ask the devi herself who the Bhairav is?
The speaker says that if the sawari of Bhagavati or of your household devi is coming upon someone, ask her clearly whom to worship in the form of Bhairav. If she says that until now no one has been given a place in the post of Bhairav, then do Batuk Bhairav.
What should a new sadhak do who cannot find out who their kul Bhairav and kuldevi are?
The speaker says that if you are newly doing sadhana and taking new information about who your kul Bhairav and kul devi are, and it has not become clear, there is no difficulty: do the seva-puja of Bhagavati and Mahadev, do the seva-puja of Batuk Bhairav, and the puja given in the form of Bhairav ji will be obtained by whoever is to receive it.
Who is the kul devi where Sokha Baba is worshipped?
The speaker says that with Virabhadra — that is, Sokha Baba — people have now also had Sati Maa worshipped, or she became worshipped in later times; but the main puja alongside Sokha Baba will be that of Bhadrakali, because Bhadrakali is the shakti of Virabhadra, his wedded consort. Where Sokha Baba is worshipped, Bhadrakali becomes the kuldevi; where Bandi Parmeshwari is worshipped, Sokha Baba automatically becomes the kul devata.
In what order are the goddesses of Gurgaon worshipped?
Asked about Gurgaon's Sheetla Mata, the speaker confirms the listener's account: before her, Gurgaon's Kaushambi Mata are worshipped, and after Sheetla Mata the Masani Mata of the same place is worshipped. He says the rule of that place is as the listener describes, and that the kuldevi is indeed Sheetla Mata.
What should the daily puja be when three kul devis are involved?
Asked by a listener who keeps a vigreh of Durga Mata at home and worships her most, the speaker says that so long as you have not kept a Shri Vigreh it is not necessary to keep one; worship upon whichever you are worshipping, in their name. After keeping a vigreh the rules change — Gurgaon's Masani, for instance, cannot be kept at home, though Sheetla Mata may be.
Are the local goddesses given a pua bhog forms of the kuldevi?
Asked about a household where, besides Bhramari and Mahishasura Mardini, a bhog of pua is given at Diwali and Holi, and when a child is in the womb, to the outer Baharali, to the shakti of the chowk and crossroads, and to Basanti Mata — and whether these devis are forms of the kuldevi — the speaker says that this is a thing that goes by region, and it should be done according to what is in prachalan there.
Who is the Bhairav of Mata Shakambhari, and is Nahar Singh one?
The speaker says that if Shakambhari Mata is the kuldevi, then her Bhairav will be Sadashiv alone; it will be a swarup of Mahadev. Nahar Singh, he says, is not in the form of Bhairav, but if they are worshipped in the house as protector and as veer — a lok devata seated there later for some reason — then that is a different matter.
Who is the kul Bhairav where Kamakhya Devi is the kuldevi?
Asked by a listener who writes that he is a Sikriwal Rajput whose kuldevi is Kamakhya Devi and in whose courtyard Shankar Bhagavan is worshipped, the speaker says that if Bhagavati Kamakhya is your kuldevi then your Bhairav will be Umananda Bhairav, and the second, the Mahadev, is Kameshwar Mahadev — so it becomes Kameshwari Bhagavati, Kameshwar Mahadev, and Umananda as Bhairav.
What is the difference between the kul devata and the kul Bhairav?
The speaker says the kul devata themselves may be the kul Bhairav, and the kul Bhairav and kul devata may also be separate — it depends, and he has already told at the start how it is to be seen. He adds that where a listener writes that the kuldevi is Maa Manasa and the Bhairav with her is Makardhwaj, they certainly may be: whoever is doing the first pujan, whichever shakti they give a place to becomes worshipped.
If Gauraiya Baba is the kul devata, who is the kul devi and kul Bhairav?
The speaker says that if the kul devata is Gauraiya Baba, then in the form of kul Bhairav it is he himself who will remain. The kul devi would have to be looked for, if none was seated later. What has happened, he says, is that in the present time lok shaktis have been seated alongside great shaktis, so how can he speak about a new one.
When a kuldevi's name is entirely unfamiliar the region is asked for rather than the Bhairav guessed at.
Asked who the Bhairav of a kuldevi named Maa Vish would be, the speaker says he does not know about everyone — the name is often such that he is hearing it for the first time, and he does not have knowledge of every region. He asks the questioner where they are from, saying that if they tell him he too will make an attempt to search it out.
What does "Kul Shakti" cover, and when is it worshipped?
Not the Kuldevi alone but every power present in the lineage. Some tithi in Shravan has always been set aside in every Sanatani household for the worship of its family powers — most often the Goddess's principal Yoginis, who stand as Kuldevi alongside Mahadeva.
Is it possible for a household to have only a Kuldevi and no Kul Devta, or the reverse?
Worship whichever you know of by custom — but internally it can never be that a paired power does not exist. Even where the worshipped power is a Kumari, there will be some greater power alongside her; she simply may not hold the authority to receive your worship directly.
Why do so few families still know who their original Kul Shakti was?
Because a lineage branches with every generation, and the most fundamental Kul Shakti is now scarcely worshipped anywhere. In roughly 90% of households the original power has been let go and something else has taken her place.
How does a power taken in through Abhichar end up worshipped as the family deity?
Someone afflicted by Abhichar gives a power a place in the house on its promise to do the household good. It then sits alongside the Kul Devta receiving worship, and one or two generations later it is known simply as the Kul Shakti — nobody remembering how it arrived.
Why has annual worship become the ceiling for family deities?
A taboo has been planted that once a year is enough and no more should be done — but no deity ever forbade daily remembrance of the Kuldevi. Alongside it runs the old warning that too much worship attracts spirits, which the speaker traces to people frustrated with their own deities.
Sadhana answers only after years, and the ease it brings is what ends it in the next generation
The generation that is beaten down — by enemies, by Tantra, by debt — keeps itself motivated and worships. The speaker says the response in his own life began only after about ten years of a practice started in 2002-03. Then the Kul Shakti grants health, wealth and progeny, and what that generation hands on is ease rather than practice.
What should a child actually be taught at home?
Brahma Muhurta, Svasti Vachan, Ganapati's Stotra, the Sahasranama, how a Rudrabhishek is done — the things parents decide the child does not need because studies come first. The child may still refuse the path, the speaker says, but not making the attempt is the parent's own lack.
Why is worldly success called the lowest of the Siddhis?
Because of the three kinds of Siddhi, the material successes of human life — a good car, a good house, wealth, sons and grandsons, a life free of debt and anxiety — are held to be the lowest. It is still divine grace, but of the lowest level, and it stops short of Moksha.
If you do not know your family deity, whose fault is that?
Your forebears'. If you do not know your Kul Shakti and are frustrated about it, that is their bequest — you cannot blame a discourse-giver, a Puranic reciter, a storyteller or a knower of Tantra for it. Their omission; and now your responsibility not to repeat it.
Why is the life in your body attributed to the Kul Shakti?
Because until a Kul Shakti wills it, birth cannot occur in her lineage at all. She examines a soul against her own capability and admits it in the expectation that it will do the lineage good — no parent, and no Shakti, wishes a harmful soul into the family.
Are the ancestors and deities pleased when a child is born into a family?
Yes. Just as ancestors are greatly pleased when a person sets out to perform Shraddha rites, they beat drums at a birth in the expectation that this soul will act well and perform Shraddha and Tarpan. The deities are pleased on the same grounds.
Does a person's success bring their family deities into public view?
Yes — and the speaker argues no Kul Shakti would want otherwise. He points to the sixteen-armed Durga at Deori near Ranchi becoming widely known after a cricketer from that region won a World Cup, the temple's fortunes changing entirely.
Mockery of the capable comes out of frustration, and is followed by borrowing their devotion
Because the mockery is an attempt to cool a mind that knows it cannot match that capability. The same people then begin worshipping whoever the successful person worships — hoping the same Siddhi will come to them.
What is the mistake in adopting the deity of a successful person you admire?
Taking up their deity is fine; removing your own Kul Shakti to do it is the error. The speaker compares it to treating a mentor as a father in place of the one who gave you birth — others may be father-like, but not in the father's place.
How does a practitioner get their own deity installed in someone else's house?
By stages. The work is done and the client is impressed; then a liquor offering in that deity's name near the house, for eleven days, then twenty-one; then gradually the deity itself is installed in the client's home and worshipped there permanently.
A power installed by manipulation hollows out the very house that worships it
You will be told to recite the Durga Chalisa, the Durga Satnam, the Bagalamukhi Satnam — while behind it the installed power hollows out your entire household. You perform it; the practitioner receives it. His source of energy has been established in your home.
A power seated in the lineage is worshipped as a family deity whatever form it arrived in
In the month of Shravan every kind of power is worshipped — a Yogini, a Dakini, or a power seated in your house in the form of a Bhoot or Pret. Once it stands as your Kul Devta and is addressed as Baba, the speaker says, it will not remain a Bhoot or Pret for you; in the lineage its worship will happen.
Should the Prasad of another family's Kul Devta be eaten?
No. The Prasad of another family's Kuldevi or Kul Devta should not be consumed — and where such Prasad reaches you, feed it to Gau Mata, whose digestive fire is held capable of consuming and digesting every kind of Laag.
Who may eat the Saptami Prasad, and who may perform the worship?
Only the household. Where a family's rule is that daughters do not take the Prasad or touch the Kul Devta, or that only the men of the house cook, worship and eat it, that rule is to be kept — do not have it transgressed on the strength of modern preaching.
What if no man of the house is available to perform the family worship?
Ask the elders of your own family, not him. He refuses to answer because a wrong suggestion could wreck your life — he cannot even say to call a Brahmin, since worship by an outside hand may not be accepted there, and he does not know which deities yours are.
Can a practitioner reliably identify another family's Kul Shakti?
Not to 100% accuracy, and the reason is structural: the power seated in your house may be eight or ten generations old and far stronger than the power the enquirer commands. He cannot obtain that information, and does not have the capability for it.
What does a Brahm Shakti require before granting full grace?
Two things: the great Chandika — Bhagavati Durga, called Badi Bhavani in the Bhagatwal tradition — and Shiva. Offering the Somvar and Amavasya Satvik worship alone will bring grace, but very limited grace, and you will feel that this is all there is.
The person you consult may lack either the capability or the humility to tell you the truth
Either he cannot — his power is a hundred years old and yours is ten generations old — or he will not: he will evade and give half-true or wrong information. He tells you only if he wishes your welfare, if the matter is between equals, and if he is humble.
What happens if a practitioner tries to seize another lineage's power?
The seized powers may come, out of regard for your mantra-strength — but they will fold their hands to their own superior, and the reckoning comes from there. Everything you had seized and everything you had earned is confiscated at that point.
Which day should Kuldevi worship be performed on?
If you know your family's own tithi for it, that is best — use it. If you do not, perform the worship of your Kul Shakti on the Saptami of the Shukla Paksha of Shravan, in whichever year you are watching this.
What should be worshipped if you do not know who your family deities are?
Worship Shiva and Gauri, and the Shakti Peeth nearest to you, in the name of your Kul Shakti — praying that whoever your family power may be, this worship should reach them.
What is offered to the Kuldevi and the Kul Bhairav at the annual worship?
For the Kuldevi, the sixteen Shringar as far as your means allow — saree, saya, blouse cloth, bangles, sindoor, mehndi — without compromising on quality even if buying cheaply. For the Kul Bhairav, a dhoti and gamcha in red, yellow or pink as you please.
What pleases the Kul Shakti most in the Havan?
Offering with the Tantrokta Devi Suktam — whoever your Kuldevi may be — and mixing cow ghee into the kheer for the oblations. The speaker says the Kul Shakti becomes so pleased that she returns her full affection.
What should be done if the family Shakti is known to be displeased?
Make Rasiyao — kheer with jaggery instead of sugar — mix in black sesame, curd and cow ghee, and offer 108 oblations with Bel leaves, using her own name. The speaker calls this a gentle application, not a Shatkarma.
What should be done on Saptami by someone who cannot afford the full worship?
The Khappar method: a large dried coconut split lengthwise into two bowls, filled with cashew, raisin and camphor and kindled — one for the Kuldevi on your right, one for the Kul Bhairav on your left. The whole thing costs about two to three hundred rupees.
The Sankalp is taken with water in hand, and the Kul Bhairav's Khappar is lit first
Take water in hand, state your name and Gotra, and say that on this Kuldevi Saptami you are performing this worship to the best of your means for your Kul Shakti's pleasure. The Khappar on your right is the Kuldevi's, the one on your left the Kul Bhairav's — light the Bhairav's first.
What is the minimum observance for someone who can afford almost nothing?
Five betel leaves, five supari, ten cloves, ten cardamom, and any sweet you can make at home. Light the Karma Sakshi lamp and five small ghee lamps, offer everything on the betel leaves, and perform camphor Aarti at least nine times.
What should a household with ample means do on Saptami?
Worship at home, perform service of living creatures, and give to Brahmins, learned people, those you are devoted to, or a temple — with the whole purpose held as the Kuldevi's, that she should grant grace. Do according to your means.
Coconut Bali goes by a man's hand, lemon Bali is unrestricted, and Chhag Bali is not done at home in Shravan
One coconut Bali for the Kuldevi and one for the Kul Bhairav, offered by a man where possible — a pregnant woman in particular should not, and women generally should not break the coconut. Lemon Bali is entirely permitted; Chhag Bali should not be done at home in Shravan.
What should be done in the days after Kuldevi Saptami?
Whoever you worshipped and performed the Havan for, remember and worship them daily from that day on. Recite their name while walking about — and if you hold no Guru mantra, name-japa carries no fault whatever anyone says.
How is the Tantrokta Devi Suktam adapted for a Kuldevi Havan?
The Devi Suktam oblation runs "namastasyai swaha, namastasyai swaha, namastasyai namo namah swaha". For the Kuldevi, insert the dative: "namastasyai kul divyai swaha" — not "kul divye namah", since the fourth-case ending takes the "ai" vowel.
What should a family do whose Kuldevi Saptami tradition has been lost entirely?
Do exactly what has been described in this session — the whole live is on this. A listener from Madhya Pradesh is told the same: look for the Shakti Peeth nearest your area and take that. For the Karma Sakshi lamp, the channel already has four or five videos.
Does caste determine who a family's Kuldevi is?
No — being a Yadav or a Kshatriya makes no difference to it. Who the Kuldevi is has to be looked into for that family; it cannot be stated from caste. If it is unknown, worship the nearest Shakti Peeth as described.
Can the Kuldevi's worship be done by donating at a temple instead?
Yes — seven Shringar, seven kinds of sweet and seven kinds of fruit may be given in donation at a temple in the Kuldevi's name. The speaker is careful to say this is not offered as a workaround: it is a Vidhan by which her grace comes.
Should a locally powerful but recently manifested goddess be taken as the main one?
No — keep the region's ancient Shakti as the principal one. For a listener in Gorakhpur the speaker says to worship Bhagavati Vindhyavasini principally, while a locally formidable goddess whose manifestation is not held to be very old should also receive service and worship in her own name.
What if a household already worships its Kuldevi on a different tithi?
Keep your own. If your household has always performed the Kuldevi worship on Purnima, perform it on Purnima and do an ordinary worship on Saptami. Those who know their tithi use it; those who do not, all use Saptami — which is why it is called Kuldevi Saptami.
Household rule: kuldevata prasad is not exchanged between homes, and daughters are kept away
The speaker says that in villages and among people who follow old customs one always hears that the Prasad of another home's deities should not be eaten and one's own deities' prasad should not be given to others. In homes where a Kuldevta is the principal worshipped power, even the daughters of the house are barred from seeing or touching him, are not included in the annual puja, and are not given his prasad.
How lok devatas came to be worshipped as kuldevatas after the Mughal period
The speaker says every family's original kuldevi-kuldevata in earlier times was some mahashakti, but from the Mughal period onward a mixing set in, and in many homes the worshipped power is actually a lok devata — a sadhak who died without attaining gati and, by the grace of the shakti he served, began taking puja and bhog on his own and was given a place; in some cases an ordinary person, or someone treated as an ansh of the family's ishta. Such powers are not ancient; they have been installed here and there in the last 100–200 years.
Dosha when a pret shakti's bhog reaches a divine kul-shakti
The speaker sets two homes side by side: one where the original Mahakali is worshipped as kuldevi generation after generation with her own vidhan kept within the kul, and one where a lok shakti — a dead ancestor, perhaps a grandfather called a siddha — has been installed as kuldevata. If bhog offered in the second home reaches someone from the first, the tattva divides: the bhog of a pret shakti's ansh is handed to a divine shakti in whose share prana urja lives, so someone else's jhootha reaches her. A higher-grade shakti thus accepts the bhog of an upadeva-grade shakti; the distinction of superior and inferior is breached, and that is the dosha. He rejects in advance the objection that shaktis are not high or low, saying the technical reasons are being classified precisely, and tells Vedanta-followers to walk their own path rather than lecture on this channel.
Blood from the Devi, bone from the Devata: being an ansh of the kuldevi and kuldevata
The speaker explains that kuldevi means the shakti of our kul and kuldevata the deity of our kul, and it is held that we are their ansh: by their grace we were born into this kul. It is said that the blood and everything related to blood in our body forms by the Devi's grace, while bone and the solid parts form by the Devata's grace — kuldevata and kuldevi as Mahadev and Jagdamba, father and mother — so their ansh also flows in our sukshma sharir and prana urja. In a Mahakali lineage some yogini of Bhagavati stands established, whether visible or not, and her grace runs through everyone born into that house.
Laag: kuldevi bhog shared between separated branches of one family
The speaker says the same kuldevi is worshipped in two homes only when they were once one family that later separated — and even then a difference arises. If some knowledgeable member who is awakening tantric shaktis installs the kuldevi separately after parting from the family, he may install new shaktis alongside her, and bhog may be offered to those others along with the kuldevi. In the language of bhagatvaal this is called laag — effectively jhoothan — and it is a dosha: all the energy one has gathered through mantra japa and karmakand becomes polluted.
Dream warning from the household deity after an unknowing bhog dosha
The speaker says that through such acts the situation often becomes very serious — and he is speaking only of what happens unknowingly; if someone does it deliberately, that is a different matter altogether, a targeted prayog. When the dosha is incurred unknowingly, whatever the household deity is — even a pitr-ancestor worshipped as kuldevata — will come in a dream and say: child, this dosha has been incurred, now beg forgiveness in this way, go and offer bhog at the temple, because it is causing me pain, or it will cause you all pain. That is why the exchange is forbidden.
Why are unmarried daughters barred from the kuldevata's prasad?
The speaker gives the grounds. One is regional tradition. Another is that a kanya is destined to go to another house after marriage, and it is the father's duty to see her there: in shastric tradition a daughter was given in kanyadan at eleven or twelve and went to her in-laws five to seven years later at gauna, because people then held that if an unmarried daughter became rajasvala in her father's house she was counted a woman and the dosha of kanya-hatya fell on the father — nobody follows this now, he says. The tantric reason follows: until the kanya is given in kanyadan before Agni Dev, or through sankalp with Varun Dev's kalash — until this form of Bhagavati is received by some kul through the panigrahan sanskar — the shakti seated within her has no limit. So when she eats the kuldevata's prasad, a grahan dosha arises and a rin mounts on the kuldevata, since the energy present in her is Bhagavati's own. The family reasons that she has not yet been given to another gotra, so they cannot stunt their own deities by giving her their bhog. He asks that nobody start this practice from his video; it is explained only for where it already exists.
A kulvadhu is never barred from worshipping the kuldevi and kuldevata
The speaker insists that there is never, anywhere, a prohibition on the kulvadhu worshipping her kuldevi and kuldevata — why would the bride not worship? She certainly will. Whatever the installed shakti may be, once the bride has come into the kul it is that shakti's maryada to keep: this is our daughter, she has come for the increase of the kul, so the shakti must remain within bounds toward her. Families that stop brides or hold them back do so from their own lack of knowledge, and suffer for it now and then without ever understanding why.
Who can do the Kalika Yogini sadhana?
The speaker says sadhanas differ according to one's kul devi-devatas, so some people may do a given sadhana and others may not — but this one anyone can do, because it is a completely sattvik sadhana in which even onion and garlic are wholly forbidden for as many days as it runs. For that reason, he says, every person, every householder too, can do it at home.
Benefits of the Kalika Yogini sadhana
The speaker says the benefits are many: when Bhagavati's grace comes, whatever deities of one's kul have some difficulty are strengthened and gain power; any trouble related to the Pitr is removed; and with the Yogini's grace one obtains wealth, dharma, artha and good fortune. But everything must be according to dharma — do any wrong deed and one's own destruction follows, and the sadhak alone is responsible.
May prasad be offered on the threshold every day?
No, prasad should not be offered on the chaukhat daily, the speaker says. It is offered on the Ashtami if you are doing kuldevi pujan — on the Ashtami, or on whichever tithi your kuldevi's pujan takes place, or Bhairav ji's pujan; it may be offered by tithi or by day. It should not be offered daily; a lamp you may light daily on the chaukhat, but prasad should not be offered daily.
Who is Bhadrakshi, and of which loka is she?
As for loka, Shiva loka alone will come, the speaker says, and Bhadrakshi is among the anga vidyas of Maa Bhadrakali in a yogini swaroop, and among the paricharikas too the name Bhadrakshi comes. But if you are the first person asking about this swaroop, and if she is your kuldevi, then the pujan will always chiefly be in the swaroop of Bhagavati Bhadrakali. Her pujan cannot be done independently, because she is an ugra and tamas-predominant devi; her pujan is done in the tamas manner. Plainly, the asura kula of former times used to worship the devi Bhadrakshi in the ugra manner, performing bali pujan and the like.
If I cannot meet my guru, may I use a Sabar prayog myself, and in what order should sadhana begin?
If you have perfected the Sabar mantras, then you may use them, the speaker says. Asked where to do kuldevi sadhana and Shiva sadhana, at a temple or at home, and in what order, he says: if you are new and are doing your first sadhana, then first of all you should do the sadhana of the guru mantra. If there is no guru, then Bhagwan Dattatreya holds within himself the swaroop of all three, Brahma, Vishnu and Mahesh, so japa and sadhana of the mantras relating to Bhagwan Dattatreya should be done. After that, if you wish to do Shiva ji's sadhana, then before that do the kuldevi's sadhana; and before even that you should do the sadhana of Ganpati and Bhairav. In order, this is how it goes.
What connection do the kuldevis have with the Kamrup kshetra?
Chiefly, all the kuldevis and kuldevtas there are certainly have their place in the Kamrup kshetra, the speaker says; they certainly have a regular standing there, and they go. You should even have this information, he adds: in the Vindhya kshetra too, when the Ambubachi parva takes place, the sadhaks there and the chief pujaris and pandas take Bhagavati Vindhyavasini, in her kuldevi swaroop, to Bhagavati Kamrup Kamakhya for four days. Such is the mahima of that kshetra; its greatness has somewhere been shown by this.
What happens if one begins calling pitrs onto the head?
If you have begun calling them onto the head, he says, their gati will never take place. Then they will begin to come onto the head, and not three but thirty generations will pass and you will still be worshipping. Then they will become the ghar ke devta. According to him that is not right; their gati will be obstructed. Instead, there is a process for propitiating the displeased: by vidhi vidhan, through your ishta or kul devi-devta, through Shiva, you can please them and make effort for their gati.
If so many preliminary sadhanas are required, is the fruit not divided?
This is the great confusion among practitioners: Guru form first, then Ganapati, then Bhairav, then Hanuman, then the Kula deities, then the grahas of the birth chart — who will do all this, and by the time the principal sadhana is reached, has the fruit not been divided among them?
Kula devi-devta sadhana runs at least eleven days, and where their Sthan is established it continues in parallel with every other sadhana.
After the basics. Perform sadhana according to the form of your Kula devi-devta, at least eleven days. If their Sthan or Than is established, their worship runs in parallel alongside every other sadhana. Where the Kula deities are not known, the speaker prefers keeping things clear over an Avahan.
What is the aim behind calling mala japa and Havan mere show?
To cut the household off from its own energies. His claim: once you break under that influence, the powers of your house, the energies of your house, your Kula deities and your Kshetra Rakshak stop receiving these energies — and then your protective armour breaks.
Daily rules the forefathers kept that guard against pitru dosha
The speaker says the first thing to examine, when told you have Pitru Dosha, is whether you live the way your great-grandfather, grandfather and father lived. They would at least have done Sandhya morning and evening as a daily rule, kept up the Kuldevi puja of the family tradition, worn the yagyopavit and done the Gayatri sandhya it requires even if only for ten minutes, offered arghya to Surya daily, and served any cows in the house properly, with no shortfall.
How long does a full-blown pitru dosha take to lift?
The speaker says Pitru Dosha takes time to attach, and once it is in its full, violent force, quick results of that scale will not come. You must do fierce sadhana and regular Upasana of your kul devi-devatas; ten days, eleven days, one or two years is not the measure when a fifty-year account has landed on your head, and few are heard in a year or two. Bear the paap patiently as you enjoyed the Punya in wealth, children and spouse, keep up the strongest remedies alongside, and in two to four or five years it will go.
What happens to households that abandon their traditional bali?
People are gradually stopping the cutting of goats, chhag bali and mahish bali, he says. Others raise their voice at home that the devi-devatas are being transgressed against; after twelve or fifteen years of things going well they begin to be ruined, and then they lay the blame that no benefit is coming from anushthans.
How long do the kula shaktis wait after the bali is stopped?
After everything has been obtained, someone gives you the idea that throats must not be cut, that living beings must not be killed, that this dosha will attach — while a man has been giving it for fifty years, for two or three generations. After it is given up, those shaktis will wait for twelve or fifteen years; their forgiveness will last at least twelve years, and since you are worshipped in two or three generations there will be some punya accumulated.
What happens if the kula devatas are deliberately abandoned?
If your guardians are not standing behind you, he says — if you have deliberately stopped the puja and seva of your kula devis and devatas, if you have deliberately changed their customs — then nobody is going to stand in your protection. You will simply be ruined.
The aim of the campaign is to defame the very word bali, after which the matter is finished
That is, he says, by any means whatever, defame the very word bali. Defame the word bali and the matter is finished. And the big YouTubers who promote this subject wholly, giving proof of shastra, are doing what he said at the start of the video — shoving the doctrine of philosophy into the operative doctrine and cooking a khichdi of it, and convincing you not to do it.
Were the practices of today present in the Dwapar Yuga?
In the time of Shri Krishna, in the Dwapar Yuga, he says, there was no sokha and ojha work anywhere — a sokha catching someone whom a bhoot had seized and removing it by jhaad-phoonk. That subject did not exist there; the tantrics of that time were of a different, more powerful kind and their capacity was of another level. Those things changed slowly with the present age.
What should be done if the kula devatas are bound or displeased?
If anyone's kula devis and devatas are in bandhan, or they know that the kula devatas are not pleased but displeased and trouble keeps coming, or they have no knowledge of them at all — then at the very time you kindle the karma sakshi deep for Shiva ji's abhishek, kindle a lamp in the name of the kula devis and devatas too, and pray.
Kul Bhairav as the first recourse when pitr are held in bandhan
The speaker says that once you learn — through a dream or from a knowledgeable person — that your Pitr are in Bandhan and mishaps, suffering and stalled progress follow from it, the first and most distinctive thing to do is to take the help of the Bhairav of your own kula, if you know him. Wherever there is a kuldevi there is certainly a Kula Bhairava; every kula has one, subtly or manifestly, and kul Bhairavs are powerful enough to cut every kind of bandhan. He explains that a sadhak of the kula who did high sadhana may, after death, receive the post of kul Bhairav by the devi's Kripa, which is why he becomes a cause of sadgati for the pitr and the kula shaktis alike. So by his puja, archana, seva and anushthan the kul pitr are freed from bandhan.
Dattatreya 108-name milk tarpan under a peepal, bargad or bel tree to free bound pitr
The speaker prescribes a Tarpana of Bhagavan Dattatreya's 108 names for bound Pitr, begun on any Thursday, Amavasya or Poornima under a Peepal, Bargad or Bilva tree at a place where worship is done, never a lonely tantra-mantra spot. Raw milk with Gangajal and dissolved Mishri is taken in a brass or silver lota (not copper, especially for a woman), at least half a litre or a paav, and poured at the root with a leaf of the tree or a silver spoon at each namah of the 108 names, after a sankalp with name and Gotra, Akshat, a flower and a one- or ten-rupee coin. White cloth is worn; a woman wears a white saree with a border and a full Ghunghat, for women must never do pitr work without ghunghat. A man of the house is best; failing him the badi bahu, then the chhoti bahu. It is done Amavasya after Amavasya, not daily, and after three Amavasyas he expects the kripa to begin and the pitr to show themselves in dreams.
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 deepdaan be given in the name of a kuldevi Masani or of Masan?
Asked whether, in the deepdaan of Bhagavan Datta, deepdaan may also be done in the name of the kuldevi Masani and of the nirakshak devata Masan, the speaker answers that if the devatas of your kul are Masan and Masani — and then which Masan and Masani it is — then if you do deepdaan for them within the deepdaan of Bhagavan Datta, there will be no problem, provided they are worshipped in the kul. For a worshipped devata there is no issue here; you can do it. If even bhoot pret are worshipped as the devi devatas of the kul and have attained devatva, then there is no problem.
Can pitru dosha bind the devatas of a house?
Asked how the devatas of a house, bound because of pitru dosha, are to be freed, the speaker says that if the pitrs are bound because of pitru dosha, then the pitrs will not bind the devatas. The matter of pitru dosha is a separate one; there is a very extensive video and a playlist on it on the channel. In brief: devatas will not be bound by themselves; only if, alongside the pitrs, an outside shakti is present will the devatas be bound. However displeased your own pitrs may become, they will not bind the devi devatas of your kul. This can certainly happen, that if there is pitru dosha in the house and your own pitrs are displeased, then because of that your devatas too will be displeased — that why are you doing nothing for the sake of your pitrs. But bound they will be only when an outside shakti, or some abhicharik condition, or something or other, is present there. Because the pitrs of the kul who have now become pitrs, whether of two generations or four, took their birth also by the kripa of those same kul devatas — so they can never bind them. No one can bind a father.
What do frightening dreams during a sadhana mean?
A listener describes a sadhana with the silver trishul of his kuldevi, a dog seen in a dream, a black figure emerging in a cave that frightened him, and that when he began the Jayanti Mala Kalika mantra his sleep broke. There is no issue in seeing it once, the speaker says: repeat your sadhana again and again, do not be so troubled by one occurrence. When you perform the avahan of anyone, then for many things they will indeed give signs — it may be the place, it may be the yoginis, it may be some shakti, it may be some subject. So it is not to be abandoned at one occurrence.
Released from pretatva into devatva, they stand as gana and think well of the sadhak.
They will be helpers to you and will think well of you, he says. Even if for some reason their death was abhicharik, even if some preta or pishaach was present with them, you will certainly find a way. The way is certainly found — that you may free them from pretatva, bring them into devatva, so that they may stand in your house in a deva form and protect you; and if kula devi-devatas are present, may stand as their gana and give you help. That a person then does not understand the way when he gets it is another matter.
Kuldevi by surname, or the one worshipped for four or five generations?
Akshay Tanwar ji asks whether Kshatriyas should search out and worship the kuldevi according to their surname, or may keep worshipping the form of Mata ji they have worshipped as kuldevi for four or five generations. It is your own decision, the speaker answers: if you wish, it will be very good to learn the whole vidhi and subject of which Kshatriyas you belong to according to your surname, and to do that as well. But those who have been worshipped for four or five generations you cannot leave. Even though the new one you come to know of will be the older one, people must have left it at some time; that one you may begin. But in this you cannot leave your own kuldevi who has been worshipped for four or five generations already — she must certainly be worshipped.
How is Varahi Ma worshipped at home?
Asked whether Varahi Ma's puja is done at home too, in the south direction, and what the simple puja is, he answers that in a simple puja one should particularly do Mai's stuti and her stotra, satnam and the like. Bali is exceedingly dear to Ma, he says, but the vidhan of bali should be according to the parampara of the kuldevi.
What is done for doshas connected with the kula devi-devatas?
Along with this, a dosha connected with the kula devi-devatas often occurs — people know who the Kuldevi or devata is and yet knowingly commit an offence. In such a case, through the whole of Shravan, purify the Chaukhat of Bhagavan Shiva: in the Shiva temple, the chaukhat that is in the garbhagriha, wipe it clean of dust with a good cotton cloth, an absolutely clean cloth, dry it, and apply chandan and itra over the whole chaukhat.
Which kuldevi should be worshipped when a second one is discovered?
A questioner says a lok shakti is worshipped as the Kuldevi, but on going into the sadhana marga the dev shakti kuldevi came to be known, and asks which should now be worshipped. If the information about the kuldevi has been obtained, he answers, then you should certainly do her pujan; if you have become confirmed of it, then you should certainly do her pujan.
Can Panchakshari japa be done to learn one's kula devata?
Asked whether one may do the japa of Panchakshari taking a sankalpa for knowing the kula devi-devata and the Kula Bhairava, he answers: yes, absolutely do it — standing in a river. Do it with whatever kamana it is to be done with, and that thing will be accomplished. Keep your surrender upon Bhagavan Shiva and do it with desire; why would it not happen?
Why will Shiva reveal one's kula devi-devata?
He who can grant the entire knowledge of the world through these mantras — will he not tell you who your kula devi-devatas are? he asks. You have not gone to do some work of adharma, that he should not tell you. He will make your medha buddhi such that you will come to know who the kula devi-devatas are and what the subject is; he will cause much knowledge to be had. And asked whether the morning japa may be in a temple and the evening at home, he says it may.
Should the shrine be closed for the four days?
Those in whose house the tradition of closing the worship place already runs — where an awakened Peeth is kept, or Kamakhya or Kali is the Kuldevi and the doors close for four days as in the temples — should follow their own rule. New people should not adopt this rule; they should only cover in red cloth from the 22nd.
Those who had a Kula's Bali, Bhog and Naivedya stopped bear nothing when havoc then breaks over that family
That people are slowly giving up Bhagavati's service altogether — a state has come about in which the Bali, Bhog and Naivedya of one's own Kula's powers have been stopped. And when havoc then breaks out in a house and a family is wrecked, what difference does that family's ruin make to those who had the Bali stopped?
What should be done if a family's Kuldevi or Kuldevta is unknown?
Follow the identification methods available on the channel, which may take 1 to 3 years to discover the deity — or, without wasting time searching, begin worshiping any local Shaktipeeth goddess as the family deity instead.
When the kuldevi chaukhat prayog is done and who may do it
The second case, the speaker says, is when one finds that along with the kul pitr the kula's shaktis are also displeased, or that one's kul shakti has been turned against one — tantra is a subtle matter with much manipulation, and one must identify which case is one's own. Anyone whose kul shakti is displeased may do this, and so may someone who does not know their kuldevi but is doing some sadhana. The kuldevi and kul shakti are certainly pleased by chaukhat seva, since the protective powers reside there. It is done in the shukla paksha from Pratipada to Purnima, or in a festival period such as Navratri.
Preparing the chaukhat for the kuldevi: wiping and chandan-roli tilaks
For the kuldevi prayog, the speaker says, wash the whole chaukhat well or wipe it with an ittar-scented cloth, top and bottom. A trikut chaukhat has a piece above and pieces on either side but none below — that is no problem; where there is a chaukhat on all four sides, wipe it on all four — below, above, left and right. Then tilak it above, below, at both ends and on every side with yellow chandan, white chandan and roli.
Sindoor-in-chameli-oil tilaks on the chaukhat for the kuldevi
After the chandan and roli, the speaker says, take the orange sindoor — the "bakra sindoor" used in villages and at weddings, the same one offered on Hanuman ji — and mix it into chameli (jasmine) oil. Remembering one's kuldevi, or Bhagavati Durga if one does not know the kuldevi's name, apply five tilaks of it on the upper chaukhat. On the lower chaukhat apply five tilaks of yellow chandan.
Right-hand mustard-oil chaumukh for the kuldevi at the chaukhat
Once the chaukhat is adorned, the speaker says, take a small four-faced lamp — a brass one may be used every day; a clay one must be new each day. On the side that is to your right as you step out of the house, light one mustard-oil chaumukh, set on flowers or on a heap of whole urad. Only one lamp goes there, and five cloves and one cardamom must be placed in it.
Left-hand ghee lamp on tricolour rice for the kuldevi at the chaukhat
On your left as you step out, the speaker says, place a one-wick ghee lamp with two cardamoms, kapoor and two cloves in it, set on a heap of flowers or on coloured rice. The rice must not be of a single colour — yellow, red, white, two or three colours, any colour except black; black and blue must not be there. Mix red, yellow and white rice, whole grains and not broken, dyed with food colour so that the birds can eat the grains later. Place the lamp on top and light it.
Rice from under the kuldevi lamp: kheer on Purnima
The speaker says that each time the lamp has burnt out fully, keep collecting the rice grains in one place and the urad grains in another. After fifteen days keep back a little of the rice; the rest may be thrown to birds. On Purnima, when the pujan is done, mix the saved rice with more rice at midday and make kheer.
Urad from under the kuldevi chaumukh: red-cloth raksha and bhaat for animals
The urad grains kept back a little at a time, the speaker says, are to be wrapped in a red cloth, tied, and bound above the main chaukhat — or somewhere on the inner side — for protection. The remaining urad is cooked with rice into urad-rice bhaat; add just a little ghee, not much, and feed it to any animal outside the house, or place it at a crossroads. He calls the whole thing a most divine prayog.
Cow-dung dhuni for the kuldevi with 21 ahutis of two mantras
The second part of the kuldevi prayog, the speaker says, is done at the puja place in a large clay vessel or a havan kund that is not copper or iron. Havan fire is not invoked: ordinary cow-dung cakes are lit with ghee or kapoor, and 21 ahutis each are given with two mantras — for the kuldevi and with the first mantra of the Argala Stotra, "Jayanti Mangala Kali". One may first offer ahutis for guru and Ganapati. The kuldevi ahutis use guggul only, with nothing else added; the Jayanti Mangala ahutis use guggul with the seeds of four or five split cardamoms and a little ghee. If one does not say svaha it is no problem, since this is a dhuni.
Carrying the kuldevi dhuni smoke through the house to the chaukhat
The whole smoke that rises from the dhuni, the speaker says, is to be shown through the entire house — the dhuni itself is lit at the puja place — and then the vessel is brought to the chaukhat and set down on the side where the kuldevi's ghee lamp stands on the heap of coloured rice. This is done in the morning and repeated in the evening; if for some reason one can manage only one time, that is no problem.
Can japa really bring knowledge of one's kuldevi?
The speaker cites a screenshot he posted on the Telegram channel: a person doing japa of the first mantra of the Argala, "Jayanti Mangala", to learn fully about his kuldevi, saw in a dream the chief temple of Bhagavati Vindhyavasini in the Vindhya region, and was being instructed to go into a particular room and worship her in a particular way. He says he confirmed such a temple exists.
What is the sequence of the diksha ritual itself?
First the upadesh — these are the rules, this is the niti-niyam, this is how you must do it, this vidhi vidhan will hold. Then you are asked whether you can walk in this parampara in this manner. Next the guru seats you and has you perform the full vidhi of his kula: guru Ganapati pujan, guru mandala pujan, kalash sthapan, kalash pujan, yogini pujan, and the pujan of the kula devi-devata and kula rakshak. Then, with the fire kindled and the shikha mantra and the rest, he gives the guru paduka mantra.
Does worshipping deities cause trouble to the ancestors?
No. Trouble goes to the Pishachas who are not present in the ancestral line — and if a presence is not in the Pitru Kul then it is not your ancestor at all. The Pitrus are troubled only where an Abhichara thing is present and holds them in bondage.
Does Bhagavati decide who is born in her kula?
Asked whether Bhagavati herself decides who will be born in her kula, he answers: yes, absolutely. The devi of your kula herself decides this — whether or not you will be born in their kula.
Which is the kul Bhairav to be worshipped?
Asked how the sadhana and anushthan of Kul Bhairav ji should be done, he tells the listener by name that Neelkanth Bhairav is his kul Bhairav.
Is there a vidhi for knowing one's kuldevi?
Asked to tell some vidhi for knowing the kuldevi, he says it has been told before; it is available on this channel too, and it is available in complete detail in the Siddh Sabari Vidya as well. Please look at it once, he says.
Does one get birth in a particular kula and the same parents?
He tells a listener by name that his question is a very good one, but that it depends upon the shakti of the kula — whether birth will take place in some kula or not, whether the same mother and father will be obtained or not. It becomes, he says, a matter of accounts kept: what one will become and what one will not.
The first thing that happens is that the auspicious shaktis of the kula become impure
When a Hindu comes within their limit and is given these things, he says, the very first thing is that whatever auspicious shaktis are worshipped in his kula become impure. Understand it, he says, as your entire spiritual property being seized in the way physical property is seized — and there the story ends. Then your helplessness is how to get out.
The kula shaktis do resist the incoming shakti, but they were never credited in the first place
It is not, he says, that when these outside shaktis enter a kula and family the kula shakti already present there offers no resistance or makes no attempt to stop them. It absolutely will. But since they have not intervened visibly in your prarabdha and have shown you no miracle, you were already not accepting that they have any standing or any samarthya.
Which mantras are open to everyone to begin with?
Begin with the devi-devatas of your own kula, he says. Of what is authorised for you: everyone can do Panchakshari, everyone can do the 32 Namavali, everyone can do Jayanti Mangala.
With which sadhana should one begin?
Now begin sadhana, he says — first of all of the devi-devata of your own kula; otherwise make whatever choice you wish from among all these mantras and then do japa and the rest. If you do it in conformity with the niti, niyam and maryada, you will have great benefit.
How can one learn the seva of an unfamiliar local kuldevi?
A listener says his kuldevi is Saraund ki Kali Mai, a form of Mahakali, who he has learnt is also the kuldevi of Raja Anangpal Tomar of Delhi and is also named Chille Bhavani, and asks for her seva. The speaker says he has no knowledge of these svarupas; go to the place yourself sometime and take the information there, and if there is some devotee of hers, they will tell you well and correctly.
How can one find out one's kuldevi from the gotra?
A listener of the Bharadwaj gotra, a Chaturvedi, asks how information about the kuldevi may be obtained according to gotra. The speaker says many granths are published for information according to gotra; among the granths of vanshavali and gotravali and the like, look through some learned granth once, and the matter will be settled.
Can the japa of Jayanti Mangala Kali be dedicated to Mahakali, or to several goddesses at once?
Asked whether the japa of Jayanti Mangala Kali may be dedicated to Ma Mahakali, the speaker says absolutely it can. Asked whether Mahakali, Mahalakshmi and one's own kul Durga may be offered it together at one and the same time, he says that too can be done.
What should be done if a household lok devi is displeased?
Asked what to do to appease a lok devi of the house who has become displeased, the speaker says this cannot be spoken to at all without knowing about the lok devi in question — who she is, how she will be appeased, how can it be told?
The granths set out the niti and niyam of a Mahavidya sadhana within one's own kul, including whether the kul devi belongs to the Shri Kul
But after the Parvati Gita, when you go into the granths and study tantra, the speaker says, there is clarity on this subject: if you will do Matangi sadhana, then what niti and niyam are there for it? Is some subject of your kuldevi devatas present or not? If the devi of your kul is of the Shri Kul and you have gone off walking into Dhumavati sadhana, then there will be some niyam and nishtha or other. So this is the niti. Into this, you and I should not intrude anywhere. Remember only one subject: that here the Mundi has gone in order to bring about complete destruction, and these are the people of Tripura. Their complete destruction is happening — take your enjoyment, watch from in front, and bring learnedness into yourself.
How is a bandhan placed on the kuldevi opened?
Asked how to open every kind of bandhan placed upon the kuldevi, by whichever devata it may have been done, when the tantrik keeps increasing that bandhan from time to time, the speaker says that for that you should first of all do a prachand sadhana of some one devi devata and make the mantra and the rest siddh. And through that siddhi, by whichever mantra you have awakened — look at the mala mantra of Bhagavan Narsingh itself: many people siddh Bhagavan Narsingh's mala mantra by sitting in a temple of Bhagavan Shiva, in a temple of Bhagavan Narayana, under a peepal tree, and doing japa in that manner. Then by its prayoga, the vidya of the tantrik who is doing the adharm-laden work and the bandhan of his abhicharik devatas will happen first; and the capacity of your own devi devatas will increase in a complete way. Bhavanatmak prayoga should also be done in this.
Can a murti of Mahishasura Mardini be kept in the puja place if she is the kuldevi?
If Bhagavati's svarup is itself your kuldevi, then keep it — what is the matter, the speaker says. If your kuldevi is Chhinnamastika, then keep hers too and do her puja. But the vidhan of the pind ran formerly; in the pind, the pujan of Chhinnamastika used to be done, and the vidhan of the Shri Vigraha has not been there. So if the vidhan of the pind of Mahishasura Mardini too has run in your kul, has been running from before, then keep a chhaya chitra and keep a pind. Do not keep a Shri Vigraha — there is a reason behind it. And if a Shri Vigraha has been there from before, then keep it.
How does one obtain the kuldevi's grace in Shravan?
Perform the seva of the kuldevi especially through the whole Shravan month along with Sadashiva, the speaker says. Shravan Shukla Paksha Saptami is Kuldevi Saptami: those whose kuldevi puja falls in the Krishna Paksha should do it in the Krishna Paksha, and those whose falls in the Shukla Paksha should do the kuldevi puja on the Shukla Paksha Saptami. For the kul pitr, for all the pitr situated in naag form, perform special naag pujan on the Panchami tithi; the full vidhi vidhan has been made separately on the channel, and it costs two hundred to three hundred rupees.
Who are the village goddesses Basanti and Kanthi?
Asked which form of Bhagavati Mata Basanti and Mata Kanthi are, worshipped in a listener's village, and whether they are some shakti, the speaker says he has no information about them and therefore absolutely cannot speak. They may be lok devis, or they may exist in some other form — how can he say just like that? It would have to be looked into. He asks the listener to send a full description so that he can find out and only then speak; how can he speak of himself?
Should the old images be removed when a practitioner says the shrine must be cleared?
No — never make this mistake, whatever their psychological or other reason may be. Where trouble is taken to be diagnosed, people are often told that a particular thing in their house is worshipped and must be removed; some are told every old image must go before sadhana will work properly.
An inherited object carries the japa and austerity of several generations
Because many generations of energy have been gathered into it. Where a Shila, a special Vigraha or any Tantrokta object placed by your forebears is being served and worshipped, the japa and austerity of several generations are in it — and you never went and saw any of it.
A household whose deities had been removed, and the diagnosis that followed
A listener told the speaker that when trouble began at home and they went to have it examined, they were told before anything else that the household deities had been removed and their place was no longer there — the small image of Bhagavati having been replaced with a large one at a new bride's wish.
Should a daughter take her maternal home's deity with her when she marries?
In the speaker's view she should not. Whatever Bhava she worshipped with, taking that power away empties her maternal home — she is about to become the Grihalakshmi of another house, and she would be emptying out the cause of her parents' good fortune as she goes.
The plain old image may be why the house still has increase and protection
It may be exactly why there is still increase in your house and why you are still protected. Remove it and, for all you know, it collapses. The speaker says people replace old images because they cannot be dressed handsomely — and their ruin begins there.
The Tantrokta night periods for Anushthan before an ancestral object
The Nishadhi Kaal nights held to be Tantrokta: Diwali night, Holika night, Raksha Bandhan night, the Bhadrapada Amavasya, the Chaitra Amavasya — and the eclipse period. Perform even one night's Anushthan there and something will be experienced without fail.
Which tithi governs a night observance when Purnima falls across two days?
For sadhana you must look at the Purnima or Amavasya that actually spans the night. Where Purnima holds through the night of the 30th, the Deep Daan and every Tantrokta Anushthan belong to that night — on the following night there is no Purnima at all, so nothing done then has benefit.
What should be done for money and health trouble together?
Serve and worship the household deities — and where you do not know who they are, perform japa of the Jayanti Mangala Kali as far as your capacity allows. The speaker says he gives this answer repeatedly.
What should be done with the old photograph once an idol is brought?
Keep the photograph behind and the Shri Vigraha in front; perform the worship on the Vigraha and show incense and a lamp to the photograph as well. The speaker treats it as no great matter.
How is the Chaukhat worshipped, and when?
Wash it with Gangajal; mix the orange sindoor with ghee; then, remembering the Kuldevi first and reciting an auspicious mantra, the Kulvadhu of the house applies five tilaks in an upward direction. This is done at Holi, Diwali, Navratri and Vijayadashami — Diwali without fail.
An image bought cheaply out of ignorance is still not exchanged once worshipped
The speaker answers with a question: now that they have become worshipped, why change it? He treats the fact of established worship as settling the matter, regardless of what the image cost or how it was chosen.
Can Bhagavati Vindhyavasini be worshipped from a photograph?
Yes — the speaker says the worship of Bhagavati Vindhyavasini may certainly be performed, and that a photograph is quite enough for it.
Photographs are exempt from the rule against removing an image
No, it does not apply to photographs — a photograph deteriorates on its own in any case. There is no need to be troubled about it: a photograph spoils in five or ten years and may be removed, and until it is fine, continue worshipping it.
Who is the kuldevi of the Vashishtha gotra?
Asked who the kul devi and kul dev of the Vashishtha gotra are, he answers that according to his knowledge the kuldevi of the Vashishtha gotra is chiefly Bhagavati Tara in three forms, and that she has come to be worshipped in some one of those three forms, or through some yogini of hers.
Which Bhairav is worshipped where Sheetla Mata is the kuldevi?
He says both Bhairavs are worshipped alongside Sheetla Mata. Go into the region of Chhattisgarh and it is Kaal Bhairav there; go into the region of Bihar and it is Batuk Bhairav. Go into the region of Uttar Pradesh and the two are in different places, different Bhairavs. So you will have to see which of them are worshipped in your own place, and do accordingly.
Is Bhairav sadhana done according to the nakshatra?
He answers that Bhairav ji is seated in so many forms that you can do his sadhana in whatever manner you wish — according to the nakshatra, according to the rashi, according to the lagna, according to the fifth and the ninth. Which will bear fruit, neither you nor he will ever be able to decide. But this is certainly held: that the Bhairav of your own kula's devi is the most capable of giving fruit, or the Bhairav of the Shakti Peeth of the region in which you live.
Who is Bhagavati Mangala?
Asked about a very old murti of Maa Mangala whose prana pratishtha he has heard was never done — it was simply brought and kept and is being worshipped — and whether their prana pratishtha can be done now, he first describes her: Ashish ji, Bhagavati Mangala is she who is worshipped in the direction of Rajasthan in the form of Bhuchad Mata and in Odisha in the form of Bhagavati Mangala. Her mount is upon a cock; she is four-armed; in one hand a vedha, with one hand a blessing, in one hand a trishul and in one hand a chakra.
Who is the Bhairav of Maa Kaila Devi?
Asked who the Bhairav is of Maa Kaila Devi, whom people hold to be a form of Maa Vindhyavasini Devi, he says her temple is in Karauli, Rajasthan, and to take the Bhairav of that very place as the Bhairav of Kaila Devi. If they are a form of Vindhyavasini Maa, then Vindhyavasini Maa does not have one Bhairav — Bhagavati Vindhyavasini has many Bhairavs in the whole Vindhya region. So according to this place he will not tell you.
Who is the kuldevi if the kul devta is a Nag devta?
Asked who the kul devi would be if the kul devta is a Nag devta, he answers that it will have to be looked at — how can one just say which Nag they are; a great many things go along with a Nag. Asked which Bhairav's puja will be done from Ghazipur in UP, he says the questioner should look at what is worshipped around him.
How does one learn the form of one's kul bhairav?
A listener recalls that he has said the sadhana of the kul bhairav should be done, and asks how to know about the form of the kul bhairav, adding that the kuldevi is called Sati Maiya. He answers: see, if it is Sati Maiya then do the sadhana of Batuk Bhairav alone; hold Batuk Bhairav as the kul bhairav and go forward. Bhairav there certainly will be, but a kul bhairav is difficult to know in manifest form until someone tells you — so carry Batuk Bhairav.
Pitru dosha is treated according to its level, and yogini matrikas do receive ahuti in havan
Asked about kuldevi's protection and pitru dosha shanti, the speaker says that for pitru dosha one must first see what level the dosha is, and then do the process accordingly. To another question he confirms that in havan, ahuti is absolutely given in the name of the yogini matrikas.
How should one install a Vindhyavasini vigraha if the kuldevi is unknown?
A listener writes that he does not know his kuldevi and has begun to regard Maa Vindhyavasini as his kuldevi, and asks how her pratima should be brought from Maa and installed at home. He says that ordinarily you may install as Bhagavati's form a Shri Vigraha of Bhagavati that is ashtabhuja, that is solid, that is mounted on a lion, and in which the lion's mouth is closed — such a saumya pratima — if you keep such a bhav in your heart.
The forms are nearly alike and his information is limited, being taken from a temple's own pujari
He says it is not possible for him to say much on this at present — he has very limited information about their forms, because their whole subject, with two other forms alongside, comes out nearly identical. Until he separates it out in writing and only then speaks, it will not happen. That whole subject belongs to the Mithilanchal region and is different from his own; he made that video after hearing and understanding it from someone who was their special pujari, and at that person's command, who said this information is not with people, put it out. That video, he says, he put out two or three years ago.
Which is the highest peeth at Kamakhya?
He says the highest peeth there is that of Bhagavati Bhuvaneshwari. If it seems to you that Bhagavati Kamakhya is worshipped there as kuldevi, it will be a surprise to learn that for the most part it is Bhagavati Bhuvaneshwari's peeth that remains worshipped there in the form of the kuldevi. There is a secret to every place, he says.
Who must keep the Shakambhari or Annapurna form in particular?
For those whose kuldevi this form of Jagadamba is, and for whom it is worshipped in the form of the kula swamini, this form is of course extremely necessary. But apart from them too, the speaker says, it is exceedingly necessary that this form be worshipped in the grihastha ashram: one should certainly perform the upasana either of Jagadamba's Annapurna form or of Bhagavati's Shakambhari form.
When does the Shakambhari Navratri fall and who observes it?
This navratra is not celebrated openly everywhere, he says: those whose kuldevi she is, or who live in her region, are the ones who keep the nine days. It runs from the Ashtami tithi up to the Poornima tithi — the Poornima of the Paush month is called Shakambhari Poornima — and the navratra begins nine days before it, from the Saptami-Ashtami. In this year it falls from the thirtieth of December to the sixth of January.
May the Shakambhari sadhana be done while Kharmas is running?
Although Kharmas will be in force during the Shakambhari Navratri, still, if you wish to do her sadhana — since this is her own navratra — you should certainly do the sadhana given at the pinned link. There is no difficulty in that. But that sadhana should be repeated again and again, at least in one navratra or another; even doing it once or twice makes her effect and grace come very intensely and very quickly in your life.
How is the grace of a kuldevi obtained?
Asked for some upay for obtaining the grace of those whose kuldevi is the Shakambhari form of Maa, he answers that the grace of a kuldevi does not come about by totka, by tona or by upay. Although, he adds, it is the totka that goes most viral these days, and this is exactly why his channel runs so slowly — because he never tells a totka.
What should a Shakambhari kuldevi worshipper actually do?
For obtaining the grace of Bhagavati, when your kuldevi is Jagadamba Shakambhari, do the sadhana at the link he has given. And since she is your kuldevi, do this sadhana again and again. Alongside it do the sadhana of the first mantra of the Argala as well, give ahuti from both, and see the wonder. If you do it even for a whole year, from this Shakambhari Navratri to the Shakambhari Navratri of the next year, then you will be left with nothing to worry about, and within a year your capacity will grow so much — if you have kept the vidhi, vidhan and rules.
Where is there a temple of Shakambhari Durga?
Asked whether a temple of Shakambhari Durga is established anywhere, he says yes — in Madhya Pradesh. As far as he remembers it is Sambalpur; he asks anyone whose kuldevi is Bhagavati Shakambhari to comment. It may perhaps be around Narsinghgarh as well, or Sambalpur — it is at one of these two places, because the people there are connected and keep speaking with him. And the mahants and so on there are sadhaks of the Adi Guru Shankaracharya parampara itself.
Who is Mariya Bhavani, and what does the word Bhavani cover?
A questioner writes that some among his ancestors were tantrics who carried Mariya Bhavani with them, and that today everyone in his family is greatly troubled. The speaker asks everyone to listen with attention. Understand, he says, in which places the word Bhavani is being applied. In tantra the name Bhavani has been given to such shaktis as have in reality nothing whatever to do with Bhavani Durga ji.
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.
What should someone do whose work simply is not getting done?
To Abhishek ji, whose work is not getting done, and to all who have this problem, he makes a request: catch hold of some one sadhana. Which swaroop do you wish for, in which swaroop does your mind settle? He says he will try that very day, between nine and ten at night, to put up a video somehow, and that one video already exists on the first mantra of the Argala, by which eleven shaktis including the kuldevi and the yoginis become siddha. Bring these two sadhanas into your life. However great the abhicharik problem is that is not being cut — do not be too troubled by it, do not waste money, do not waste time, but take these sadhanas into your life.
What happens when village devi-devatas are made siddha?
Asked what comes of the devi-devatas that people make siddha in villages, and whether shakti bandhan will then not be possible, he says that the devi-devatas made siddha in villages are laukik devi-devatas. Whether shakti bandhan will be possible or not depends. Those who only make devatas siddha have a bhagatvaal running in a different manner, a field of bhagatai running, and it depends on very many things; the subject becomes wholly separate. Bandhan will certainly happen, he says — it is not that bandhan will not be possible.
Can Kamakhya and the kuldevi both be worshipped in Gupt Navratri?
In Gupt Navratri you can absolutely do the sadhana of Bhagavati Kamakhya as well, he says, and you can also do that of Kuldevi Mahakali. It is not necessary that you do only one of them.
Does Mahavidya sadhana require patrata or not?
Two things get said about Mahavidya sadhana, the speaker notes: one, that no patrata of any kind is needed for it; and two, that a very great patrata is needed. When you are bound and go to do it, then you have to look at everything — what the parampara of your kul is. It has to be looked at, he says, because in the present time the need will arise. When the granths were written, it is not known whether all these things were looked at or not, or whether such people described it; but in the present time trouble begins.
Why must the kul shakti be checked before an ugra sadhana?
Because, he says, when people in the house have seated a bhoot-pret and worship it as their kul devata, and after that you go to do a Mahavidya sadhana, then the Mahavidya will bind you, will she not — and there will be trouble. So before any Mahavidya sadhana, any astra mantra sadhana, any ugra mantra sadhana, and especially anything connected with any Mahashakti or shakti, or if you are going to do a sadhana of a yogini, yakshini or Bhairavi, first look at your kul shakti, brother — who the shakti of the kul is. Otherwise your living will be made hell: if a bhoot, pret, pishach or Brahm is seated and worshipped as the kul shakti and you go to do a Mahavidya Baglamukhi sadhana, then that very Brahm will thrash you and will not let you do the sadhana either — and then you will say that you did Baglamukhi sadhana and harm came to you.
What does it mean to see yourself sweeping and gathering rice in a dream?
To Meenakshi ji he says: do the puja of Lakshmi ji. If you are seeing yourself sweeping or gathering rice, there are two kinds of thing — either, if your kuldevi is Sheetla Mata, do her puja well; the grace of Bhagavati is somewhere present and you should offer her the bhog that is offered, the rice bhog, on Ashtami. In every month, the Ashtami of the shukla paksha is called Durga Ashtami and the Saptami is called Sheetla Saptami; whichever tithi is accepted in your place should be done. Otherwise you should do the seva of Bhagavati Lakshmi well.
The sawari of the Mata stopped coming after seeing a sokha — what should be done?
To Rakesh Dubey ji, on whom tantra had been done and who says the sokha he consulted did not put it right, and that since seeing him the sawari of the Mata no longer comes, he says he has clarified how such things are done. What you should do is this: if the sawari of the kuldevi or of any shakti used to come upon you, a process of havan has been described — the vidhi of doing havan on the chaukhat. Do that; by it the devi is attracted. Whatever is done on the threshold and at the crossroads, he says, never goes empty.
How is the siddhi of a kul devata done?
Asked how the siddhi of a kul devata is done, he answers that it will be told by that vidhi-vidhan according to who your kul devata is. To Shivanandan Swaroop ji he says to increase the tapobal — those who do jhaad-phoonk and so on should always have strong tapobal; he will explain this subject separately.
How does one obtain the grace of the kuldevi Bala Sundari?
If your kuldevi is Bala Sundari, he answers, then it would be best if you become initiated in the Shri Kul. And until you are initiated, do the pujan and path of Bhagavati through her Sahasranama, through the Lalita Sahasranama; that will be the best.
Can the Kali Chalisa be recited and offered to one's ishta devi?
Yes, absolutely, it can be done, he answers. If Bhadrakali is your ishta and adhishthatri shakti then you may certainly recite the Kali Chalisa, and you may also recite the Kali Kavach. In an ordinary household Bhadrakali is worshipped only if she is your kuldevi; otherwise the puja of Bhadrakali is not ordinarily done at home. But if she is your kuldevi then certainly do it — and if you have been doing it, then do it now, you should not leave it.
Does every vidya have a palat, and how long does it take to come?
Asked whether every vidya has a palat and in how many days the palat comes, he answers that if someone runs a vidya on another and the man in front is in the know, then it will certainly turn back. He also asks where the questioner's kuldevi is weeping, when asked about the cause of the kuldevi weeping.
Why does a prayoga against one's own brother rebound?
Because the kuldevi of both is one, and the Lakshmi worshipped in the household — worshipped at some time through the kuldevi — is one and the same for both. First learn, he says, in what manner they are separated; where such knowledge is absent and you fire these prayogas, the binding of Lakshmi begins there too.
Is Ravana's kuldevi Nikumbhala the same as Pratyangira?
Asked whether Mata Nikumbhala is Ma Pratyangira, the speaker answers yes: Bhagavati Pratyangira has in places been held to be the Bhadrakali form, and has been held to be the Nikumbhala form as well. He then sets out what the tantra granthas describe of the form established in Ravana's kula.
How is the siddhi of the kuldevi to be accomplished?
Asked to show the path for the siddhi of the kuldevi, the speaker says it has been told already and asks the listener to look at the kuldevi-related video: the dhyan mantra, how the avahan is to be done, how the nitya puja is to be done — all of it has been explained. Whether siddhi occurs or not, he adds, is up to her.
On which side of Durga does the vigraha of Manasa stand?
Asked, by a listener whose kuldevi is Manasa and whose ishta is Maa Durga, on which side of Maa Durga the vigraha of Maa Manasa will stand in the house, the speaker says he will message her personally after looking — he cannot say it without seeing. It will have to be seen where Bhagavati Manasa has been given a place, on which side of Bhagavati. Because, he says, if she stays together with Shiv ji, with Shiv-Parvati ji, then she sits on Bhagavati's left side.
Which balis are added to a Saptashati recitation, and on which day?
On Saturday, give bali in three places: for Bhagavati, that is your Kuldevi if you have a particular one; for the sixty-four Yoginis; and for Bhairav ji. For instance a Jaiphal for Bhagavati, a lemon for the sixty-four Yoginis, and clove and camphor for Batuk Bhairav.
How can one tell what other Shakti is seated with the Kuldevi?
It will not be found by asking; some information may come from doing. Doing the Havan is the best course. But if "seated with her" means it too is taking worship, that is a different matter — and if it has been strengthened by taking worship, it will hardly move.
How is Sheetla Mata worshipped when she is the Kuldevi?
It is done differently in every region — three or four ways within UP and Bihar alone, differently again further north, differently in the Purvanchal, differently in Chhattisgarh. Only you can say what your own region's way is. The common element is the Naivedya; everything else changes.
What is the Navarna mantra, and whose is it?
Its root Shakti is Bhagavati Mahadurga. In Mahadurga all of them come — the Navadurga who manifested from her, the three Mahashaktis Mahakali, Mahalakshmi and Mahasaraswati, and the ten Mahavidyas as well. It is not a mantra, the speaker says, but a Mantra-raja.
What if the forebears installed a Brahm in the house?
At the time a Brahm is seated in a house it asks exactly this boon — that the people of your Kula will worship me. It is not a Deva but an Upadeva. Once it has been worshipped in the house it will go on taking worship, and it does not take Mukti quickly.
Havan prayog for the grace of the kula's presiding shakti: purpose and who should do it
The speaker presents a prayog for obtaining the grace of the adhishtatri shakti of one's own kula, and says it is entirely a havanatmak prayog done through fire. He says every person who is afflicted by the shraap of the Kul Shakti, the shraap of the Pitr shakti, or is receiving any kind of dev danda should do it. The causes he lists are a mistake in puja-path, an offence at a temple done knowingly or unknowingly, the breaking of a Shri Vigraha, something of a temple being broken, or a theft done in a temple in confusion; such acts, he says, bring the shraap of the devatas and make the kula's shaktis fully displeased.
Kul prayog with a known or unknown kuldevi, and the kul Bhairav who always accompanies her
The speaker says a person will be in one of two situations, either knowing who the Kuldevi is or not knowing who the kula's shakti is, and the prayog is to be done in both. He says it is not only for the kuldevi but also for whichever protector devas of the kula hold the pad of Bhairav. He says one may take it as one hundred percent certain that a Kula Bhairava, a protector deva, is with the kuldevi whether one knows of it or not, in whatever pad, as a Veer, a Mahavir, in the form of Hanuman or of Bhairav. Bhairav, he says, is a pad obtained by a protective deva, possibly by an earlier siddha of the kula by the Devi's grace, and over time people forget or never learn of it.
The threshold rite of the kul havan: kush and mango leaf, five tilaks and the two lamps at the main door
The speaker says the house is cleaned a day before and the prayog begun with a firm Sankalpa, at the main door of the house, or in a rented house at the door where one's own boundary begins. The door is wiped with a cloth soaked in Gangajal. A mango leaf with its tip cut off is bound at the back with at least three Kusha, dipped in Gangajal and hung exactly at the middle of the door; it is marked with Mahabiri Sindoor mixed with ghee, and five tilaks are made on the Chaukhat in the Kuldevi's name. Facing out of the house, a Chaumukh Deepak lamp of mustard oil is lit on the right for the kula's protector Bhairava and one of sesame oil on the left for the kuldevi, each set on a little Akshat or flowers, never on bare ground.
The daily havan of the kul prayog: the rot, the thirty ahutis and their order, and the ash
The speaker says fire is kindled in the earthen pot or kund with cow-dung upale or mango wood. Beforehand, after bathing, a Rot is made from wheat flour, Gud and ghee with a little black Til, cooked in ghee, then crumbled and divided into thirty pieces: twenty-seven for the Kuldevi and three more. Facing out of the house and working quickly, with the mantras said in the mind, the first three Ahuti go to Ganesha, the kul guru and Hanuman; if the Kulguru is known he comes first and Ganpati second, otherwise Ganpati first. The remaining twenty-seven are offered in the kuldevi's name with namah added and no Om, for example Durgaya namah, swaha being optional; if her name is unknown one says kuldibbe namah swaha. He says namah is compulsory here and the usual havan rule of swaha without namah does not apply. Afterwards water is taken in the hand, circled three times round the kund and poured there, the fire is left to burn out, and the ash is removed and collected in one place.
Closing the kul havan: a silver lamp lit from the last fire and taken to the puja sthan
The speaker says that when the final Ahuti of the whole prayog is given, one should if possible buy a small silver lamp, make its wick from red Mauli thread, fill it with ghee, light it from that same havan fire after the last ahuti, and carry it to one's puja sthan and place it there in the Kuldevi's name. Until that last day, he says, one simply keeps doing the daily rite continuously.
Result of the kul havan: the kuldevi's darshan in a dream, and repeating the prayog if nothing happens
The speaker says that if this much is done, the Kuldevi will one hundred percent give darshan in a dream within the span of the prayog; one will at least get the guidance that the Devi is there, will understand whether she is pleased or not, and will receive guidance for what comes next. If nothing happens from one round, he says to wait fifteen days and begin again from Poornima, and not to give up after one attempt: if one's Prarabdha is such, if great mistakes or offences were committed, the punishment will also be of that measure, and many offences are ones people never speak of. He says the prayog costs little and nothing much is lost, but a great deal is gained.
Can another shakti take the chaukhat offering when an abhicharik prayog is running in the house?
To the question of how one can do this prayog if an Abhichara prayog or some tantra-mantra is at work in the house, since some other shakti might take the offering, the speaker says to be at ease: no one has the standing to take a puja done at the Chaukhat so easily. Whatever is given in the Kuldevi's name there, he says, is received by an ansh shakti of Bhagavati Parvati herself. The fruit may not come because of one's own karma, but the puja itself cannot go wrong there. Puja at the chaukhat, and puja at the chauk, that is at a crossroads, reaches only the right thing; a wrong thing cannot take it easily. So he says to do the prayog free of worry.
In what order should sadhana be begun?
The beginning of sadhana should be made from guru sadhana. Then Ganpati, then Bhairav ji, then the main sadhana. And in between these are the devi-devatas of one's own kula, who are the most distinctive. Then also the sadhana of the fifth and ninth bhavas of the kundali and of the lagnesh. You may begin from guru sadhana.
Does the Jayanti Mangala Kali japa need a separate lamp of its own?
No, the speaker says, there is no such requirement. If there is no lamp at all then of course one will be lit; otherwise the lamp already there for the kula bhairav and the kula devi is enough. Make your sankalp in that one — they will become the witnesses of the act.
What does it actually mean to say a diksha was received?
The speaker tells a questioner that his own account contradicts itself. He asks how the kuldevi gave the diksha — by appearing before him, in a dream, or by possessing someone's head. First learn clearly what diksha means, he says, and then say that diksha was given: merely saying it is not diksha. Even when a svapna diksha does happen, the upadesh of that mantra has to be received; only if the mantra carries upadesh is that diksha complete. When a guru gives that diksha he makes clear the whole vidhi of the mantra including its pronunciation, its mahatmya, and, if it is keelit, how it will be made nishkeelit.
What should be done if the kula Brahm baba's sawari comes of its own accord?
If they come of their own accord, then they should be entreated, the speaker says. If the kula's Brahm has begun coming and you wish it not to come upon the body, then have the elders of the house entreat them; only by requesting can they be stopped — please do not come upon the child's body. If they are coming upon dharma, that is, no one has driven or goaded them wrongly, no oath has been laid on them, and they come of their own gladness, then do not stop them harshly. Say it not in anger but in gladness, and ask them to come only once a year on the day of their annual puja, and otherwise only when there is some very great calamity, when life itself is in danger.
Can there be a kuldevi when the kula devata is Hanuman ji?
Yes — if the kula devata is Hanuman ji, there can absolutely be a kuldevi as well, the speaker says.
What should a vegetarian family do whose kuldevi takes a goat bali?
See who can be the receivers of that bali, the speaker tells Vashishth Yadav, and give it to those people after the bali has been offered. Ordinarily the bali prasad of a kuldevi or kula devata should be taken only by the people of the kula parampara — but if you no longer eat it at all, then there is no question of compulsion. Perform the bali at such a place where such people are present and have the right, so that they can eat it. It is not quickly possible to find a middle way in this. And if the kuldevi has a laag attached to her, then it will attach to those who eat it as well, and then a puja will have to be offered there too before they are pacified.
Is there an alternative to actually killing the goat?
There is also the matter that after the bali is offered the animal is taken and given samadhi, and there is a fixed place for that. And there is the ear-cutting practice too, the speaker says: since they do not eat it at all, bring the bali, have the sankalp and the rest done, and only a little of the ear is cut, so that what falls, falls on the bali peeth; the whole vidhan is completed in that itself, offering it to Bhagavati, and the goat is taken and released in a forest. Whatever is to become of it, let it. It has then become Bhagavati's, become your kuldevi's. This is one option — but it should be done only after seeing what kind of ugrata the kuldevi has, and whether she will agree to it after being entreated.
Do Brahmins offer bali to their kuldevi and kula devata?
In today's time everything is being offered, the speaker says. The reason: where have people kept their own kuldevi and kula devata protected? They worshipped others and others; so now the devi and devata of the kula have come to the fore in their primacy, and therefore Brahmins too have to give bali.
Who is Sati Banni Mata?
Banni Mata has been called a form of Bhadrakali, the speaker says. He has said many times that the Jayanti Mangala Kali mantra is the finest for those whose kuldevi is Banni Mata, because Bhadrakali comes within it. Names get corrupted and become different; and since Sokha Baba and Gauraiya Baba are worshipped alongside both, it is understood that the shaktis are one. Even if by distinction one takes them as two, still the form is held to be that of Bhadrakali; and in the Kashi kshetra, where the temple stands, the same form is held — Bhagavati Bhadrakali present in the patal kshetra.
Who may use the Rahukaal, and what is done in it?
The third is the Rahukaal, and that is especially for those sadhaks whose kuldevi takes bali. Keep this in mind, the speaker says: the Rahukaal time is only for those whose kuldevi or kula devata take bali. And each day, after the japa, at that same time the bali of lemon, nutmeg and clove is to be given, with whichever mantra you are doing. Suppose the Rahukaal is from 9:00 to 10:30, an hour and a half: sit down comfortably at 9:00, and until 10:30 the Jayanti Mangala mantra will run continuously with full absorption. See the effect.
What should those do whose kula deities do not take bali?
Those whose kuldevi and devata are not ugra may do this japa in a temple rather than at home, and may also perform the bali vidhan in the temple. But those who simply do not know, and to whose kuldevi and devata no bali is offered, should leave the Rahukaal out; let them do it in the Abhijit, or in the night hours, which is best. And whenever you do it, if after the daily japa you give bali at these divine times, its effect stays good and no dosha of any kind attaches — because the yoginis come at that time with great fierceness.
What time should be chosen for Ma Sheetla and Masani?
Choose whichever of these three times suits you, the speaker says. What their disposition is, what kind of puja takes place in your house — you will have to look at that, and only then will it be settled.
Is Melodi Ma of Vansda Raj Rajeshwari?
The matter is this, the speaker says: Melodi Ma is not Raj Rajeshwari, nor does she hold the three gunas.
One day each for Dattatreya, Ganpati and Bhairav when there is no time for the three sadhanas
For one who does not have the time to do the full sadhana of Dattatreya, Ganesha ji and Bhairava ji, the speaker says to do at least one day's sadhana of each: Bhagwan Dattatreya on a Thursday, Ganpati ji on the Friday, Bhairav Baba on the Saturday, one day each over three consecutive days. Their kripa, he says, is extremely necessary. And whatever the devi and devta of one's kula require must certainly be done as well.
Grace of one's own kula shakti comes faster than that of outside deities
The speaker says it is well known that with all the powers that lie outside one's family it may take time to obtain their grace, but if one has correct knowledge of one's own kula shakti and serves her, her kripa-drishti can reach one within a moment. He adds that even there the prarabdha built by one's own karma does get in the way and has its effect somewhere or other. The case story he tells, he says, is meant to make the listener's faith in the shaktis and principal deity of their own kula firmer.
Who is Rahasu Bhagat of Thawe Dham?
The speaker says Thawe, near Saran district in Bihar, is a principal dham, and Rahasu Bhagat is its foremost figure, in a way a lok-devata. As the story goes, Bhagavati Kamakhya of Kamarupa entered his body directly and emerged from his head. She had given him a kangan through which he served people whenever famine struck; Raja Manan Singh, out of envy, did not believe it, imprisoned him and demanded he call her. Bhagavati warned that her coming would destroy the king and his realm; he insisted, she came to test her devotee, the palace and kingdom were destroyed, and the form that split Rahasu Bhagat's head and emerged as his hand wearing the kangan is what is installed at Thawe.
A shakti is never weighed by caste: Rahasu Bhagat and the Valmiki samaj
The speaker asks the listener to note two things: the shakti previously worshipped at that house was a tamasik shakti of the Valmiki samaj, and Rahasu Bhagat too is said to belong to the Valmiki samaj and is worshipped as a lok-devata. He says Sanatan culture has taken care of this everywhere — no shakti has ever been denied respect or held low on grounds of jaat-paat. It is simple, he says: one on whom the supreme grace of Jagadamba herself rests, how could anyone weigh them by caste?
Only the family's own kula shakti can control a sthan shakti without dosha
The speaker says that with both routes closed, the guru asked the afflicted family whom they worship and who their kuldevi or kuldevta is; they said they did nothing special, so he pressed until the father named Thawe Dham near Saran, Bihar. When they said she was worshipped as their kuldevi in the village but they had done nothing here, the guru ruled: only she, the kula shakti, can control this shakti. If we others attempt some prayog, he said, some dosha will attach; the thing could be done, but the slightest slip and anything could go wrong. The speaker adds that in tantra nothing is impossible — Bhagavati is such that anyone can be bound — but even so.
Installing the kuldevi at home with the plot's shakti seated beneath her
The speaker says the whole family went with the guru to Thawe Dham and, by the method of kuldevi avahan, Bhagavati was invoked and invited: a swarup of hers was established there, worshipped at Thawe itself, and brought with the invitation to their home. Two small temples, two sthans, were made inside the house — one for the kuldevi, and the other, beneath Thawe-wali Maharani, for the shakti that had been worshipped on the plot. All of it was done by full tantrokta vidhi-vidhan by the guru, with many details, he says, that he is not sharing.
How a tamasik shakti's nature changes once seated beneath the kuldevi
The speaker says that once everything was complete, the shakti was invoked again onto the woman's body, and she said of her own accord: "Here I will now live on the bhog of milk, because I am wholly under the control of the Mahashakti in whose presence I have been installed; as a sevika, close to the portion of Bhagavati seated here, I will remain present here daily." He asks the listener to consider that a shakti this fierce said this herself — that is how a shakti's prakriti changes.
A tamasik shakti pacified with raw milk and kheer under the kuldevi
The speaker says that with that form of Jagadamba seated above, the family gained their kuldevi's grace, and the tamasik shakti already there — a bhagat-region shakti that runs on bhog and such offerings — also became shanta and saumya. A stream of milk was poured for her; she bathed in milk alone, was pacified by milk alone, and her bhog was raw milk with kheer and the like as her food. With that she was satisfied, turned gentle, and her very form changed.
Dream sign of a tamasik tattva departing: a dark woman with a mund and a cup of blood
The speaker says the family told of a dream: on the third day after the installation, the woman on whom the shakti used to come saw a woman of fully dark, entirely black colour, hair open, a mund in one hand and a cup full of blood in the other, walking away toward the outside. That, he says, was the tattva or guna of the shakti as it had been, which departed by the grace of Thawe-wali Maharani, Jagadamba Kamakhya; her saumya swarup remained there as an ansh, who said she would keep coming daily as a sawari for this family.
Lesson of the case: regular seva of one's kuldevi removes life's troubles
The speaker says that today husband and wife are both sadhaks who practise well and, by Bhagavati's grace, lack nothing — wealth, grain, children and grandchildren. Though very negative, the episode turned everything around and led them onto the spiritual path. The suffering was greater than his brief telling shows; Bhagavati's grace was that things were solved quickly because the right people were found. His closing lesson is that listeners should do regular, correct, faithful seva-puja of their own kuldevi and kula shakti, and so remove the troubles that come into their lives.
Where the kula devi is of an ugra form, a standing coconut is placed on the shakti kalash.
He says he added one thing in the tantrokta subject: if your kula devi is worshipped specially in the house and is of an ugra form, and the tradition already is that no purna patra will be kept and the coconut stands upright, then such a coconut is placed for the ugra forms of Chandika. It is then called a shakti kalash, and a great many vidhi rules become different, and it cannot be the same for everyone.
Why do obstacles arise in a Hanuman Chalisa sankalp?
Asked about obstacles in an anushthan for which a five-day sankalp of the Hanuman Chalisa had been taken, the speaker says it means that even if your kuldevi is awakened, someone who is at present receiving your puja and the rest wants it not to be found out. Therefore do the pujan of Ganpati ji and of Kshetrapal and the like, and this will be destroyed at once — this dosha will end at once.
Which kula deities must be worshipped in Gupt Navratri?
Worship your own ishta, but in Gupt Navratri three works must certainly be done separately as well. The first is that of the kula: whichever kula devi is yours together with whichever Bhairav, about whom you have information — and even if you do not, then in their name, because in a kula there are both a devi and a Bhairav.
What must never be said or asked about the kula Bhairav?
The pujan of the kula must certainly be done, and it becomes the most necessary — and about it one should never tell anyone. About the kula Bhairav you are neither to ask nor to tell in place after place. If you have the information, do it; if not, ask the people of your own house, ask the elders — rather than going on posting and commenting everywhere. And even if you do know, never tell anyone that these are my kula's deities, this is my kula's Bhairav, they are so powerful.
What should precede any astra or bandhan mantra?
Before any beej mantra, astra mantra or bandhan mantra in which binding has been enjoined, think a thousand times, he repeats. After that, consider who the deities of your kula are, what their position is, whether they will allow you such puja-path. Otherwise, first perform the upasana and pujan of the Mahadevas properly, or of whichever devi you are going to do sadhana of, worshipping her saumya form first for at least a sava month to three months. Only after that should the recitation of their astra mantras be done.
Pranava or Shri beej, and in what order should initial sadhana begin?
Those whose yajnopavita has not been done should do japa attaching the Shri beej; those who have the yajnopavita may do it attaching the Pranava. Asked in what order initial sadhana should be started, he says a playlist exists: first of all guru sadhana — the sadhana of any one of the shaktis connected with guru — then the sadhana of Ganpati, then of Batuk Bhairav or Bhairav ji, then of the deities of the kula, and after that the chief ones.
Where should the kul devta stand relative to the Shiva Panchayatan?
Asked whether the kul devta may be established at the side after establishing the Shiva Panchayatan, the speaker says the kul devta should have the most beautiful place of all. Establish the Shiva Panchayatan — but the kul devta is your all in all; they are the owner of your house. Your mother and father are not the owners; they are. They wished that you take birth in their kula, and so your birth occurred. This is why their respect is above all, and the puja of the kul devata and kul devi is above all.
What of ancestors who forbade worship altogether?
A listener says that in his house his forefathers used to forbid puja, saying do not do anyone's puja, they take; that if you must go, then go straight to the dham and do puja there. The speaker tells Sunil Vishwakarma ji that what he is saying is absolutely possible, that there is nothing wrong in it, that this used to happen — this absolutely used to happen, this was being discussed that very day, this thing used to happen at one time.
How will one come to know who one's kuldevi is?
The vidhi for their aavahan has been told on the channel named Siddh Sabari Vidya, the speaker says; on this channel too their dhyan mantra and the rest has been told. When you do not know, you should employ those vidhans. And it does not happen in two days or three days: there is a vidhi of havan and the like too — it takes at least three months and at most three years.
What happens when the kuldevi does come to the kula?
It is a straightforward matter, the speaker says: if you truly wish that grace of this kind should come, that she truly is the kuldevi, then hold on and proceed well for three years. But once she comes into the kula, she will come with such fierceness that then you will not have to think. Take it as settled that your janma kundali will be left lying where it is; and the people of your house and family, if they too are proceeding rightly and accepting it, their janma kundali too will be left lying where it is. Bhagavati will bless them utterly. But where is the time — everyone wants everything in ten or eleven days.
Dream guidance from the pitr and the kuldevi after a 40-day stotra anushthan
After 40 days, the speaker says, the sadhak had a first-of-its-kind experience: reciting the Ganpati stotra in the evening he drifted, from tiredness, into a sleep-like state, the recitation continuing from memory, and saw an elderly man standing with a staff who kept saying, 'tell everything to the one you are talking with — look at our condition; if you do this knowingly and properly, we will be freed from here and your work too will succeed.' The sadhak dismissed it, since one tends to dream of what one thinks about and he was half asleep. That same night, in a Swapna, a devi appeared in white garments and said: first, properly serve and worship the devi of your kul, Bhagavati, and do it knowing its vidhi-vidhan. When he reported both, the speaker told him: the one you describe is what the household elders, the Pitr, are like, and the devi would be the house devi (Kuldevi) telling you this — so why are the house pitr lying bound?
What happens to a household's own deities if the Aprajita is taken up?
After doing the Aprajita, distress will come upon the deities of their house — because nowadays the devi-devatas in everybody's house are not shaktis of a high order that stand established. Many people have installed some ancestor of the kula in the house in the form of a pitr, established him in the form of a devata; in one house Mari Mata is worshipped, in another someone else. Now if you have them do the Aprajita sadhana, the man will simply sit and weep. This is why he cannot tell all these things.
Fifty shaktis come with the Kunjika, and calamity follows the early enjoyment
People will have the Kunjika done, he says. By doing the Kunjika, fifty shaktis come. At the beginning there will be a great deal of enjoyment. After some days such calamities will begin to fall in the house, the trouble will so increase, that afterwards they will ask what mistake they made. And those who say nothing happened to them, that they did so much, will not tell the whole of their own matter — how sadhana is done in their house, who else does sadhanas there, which devi is worshipped in their house, what bhog they give. They will only say we have been doing it two years and nothing happened. The whole subject should be understood before doing it.
Should salted food be offered to Ma Vindhyavasini?
Each has their own shraddha, he says. There is a belief in your region and that may be so, and he can accept it. In his own place the belief is this, and he has seen it from childhood: they do not eat without offering something to Vindhyavasini Mai, and they do eat food with salt, for they cannot make a meal without salt. Sendha namak is used most of all, and ordinary salt too is used — why should he tell a lie? And the bhog is most certainly offered; they do not eat without offering bhog.
Can Shamshan Kali be worshipped at home?
No, he says — do not do it. If Shamshan Kali is your kuldevi, then in the symbolic manner do the puja of Adyakali herself; and otherwise, if the vidhi-vidhan of your house has been running from before, then do that. Do not begin a new puja. Do the Mata's puja in the form of Kali ji; do her puja in the symbolic form.
In Krishna's stuti Kali is named Shamshan Vasini, grih devi and gram devi alike
Bhagavati Kali herself says this, he notes. When Kali ji appeared before Bhagwan Shri Krishna, in the stuti he made at that time he said: you alone are the Shamshan Vasini Kali; in house after house you are also in the form of the grih devi; in village after village you are also in the form of the gram devi. So let her who is Shamshan Kali be worshipped in the house in the saumya form.
What has become of kuldevi worship today?
A listener writes that people formerly did the aradhana of the kuldevi with full shraddha and nishtha, and that in today's time kuldevi pujan has been reduced to show and to a completing of formalities. That is a right thing, he agrees.
Should Bhairav pujan come before or after the kuldevi pujan?
Do the Bhairav pujan first, he says. Do the kuldevi's pujan after that. Bhairav ji's pujan will happen first. Asked separately whether there is any grantha by the name of Mantra Tantra, he says there are a great many granthas.
How should the kuldevi be served in a rented house?
You can do the nitya seva-puja, he says. Only do not do the pratishtha — that is all.
May an offering for Chamunda be made at a Kali temple instead?
Asked, by a listener whose kuldevi is Chamunda, which Bhairav would be his, and whether the offering may be given at a Kali temple in Chamunda's name in place of the Badi Durga temple — it can be given, he says. It can be given.
Checks before Pitambara sadhana: sadhana sthal, kula devta's adesh, adhikara and guru parampara
Beyond the foundation, the speaker says, more has to be seen: what the sadhana sthal is like; who the Kula Devata are, what their bhog, puja and bhent is, and whether they have given the adesh that you may do Pitambara sadhana or not. If one has gone straight to the mool mantra, the shat-akshari mantra, one must check whether one has Adhikara for it at all. And when taking Diksha, what is the Guru Parampara, who is one's kula guru and how much does he know; diksha these days, he remarks, is being handed out online, and one must ask whether all that is correct and whether there is any vidhi-vidhan behind it.
Who is the kula Bhairav of a family, and how does he come to hold the post?
The raksha-pradhan chief devata of our house is the Bhairav of the kula. That post is held in one way by the bhairav of whichever Mahashakti is our kuldevi. In another way, those who in earlier times in our kula parampara performed the seva of Ma Bhagavati are, when their gati occurs and if there is such a wish, given such a post. But he insists this in no way means that some bhoot, pret or pishach has received the station of Bhairav.
What is done when a Shakti Peeth image becomes worn or broken?
Never. The Shri Vigrahas of self-manifested images, of a Shakti Peeth or a Siddha Peeth, however worn they become and whatever condition arises, can never be removed. What can be done is to have a layer of gold applied for the Shringar, or silver in the case of a village deity.
Must a fresh supari be used each time for kuldevi avahan?
No — not a new supari every day. The supari will be established once, and the avahan will happen upon that same one; after that it is not to be removed.
Can a kuldevi be made pratyaksha?
Asked whether a kuldevi can be made pratyaksha, he says she does indeed become pratyaksha, brother — but it also depends on who your kuldevi is. He adds that everything has been told about which sadhana is to be done and how much should be done.
The Anand Ramayana material on Bhagavati Sita is raised to remove the vaimanasya that makes one deity seem great and another small
He says he is speaking of what is current about Bhagavati Sita in the Anand Ramayana so that the feeling of enmity produced within you is removed — the feeling that this deity is very great and that deity small, that this one has this and that one does not, because of which your own household kul devi and devata, and your own aradhya, begin to seem small to you and you abandon your pujan path.
What do the Mundis do today?
These are the Mundis, he says, who are making you dispassionate about your own pujan path, telling you your deity is small, and by any means turning you from your mula pujan, from your mula devata, from the devi and devata of the house and the kula. If your kula devata is Bhagavan Hanuman ji, if your kula's devi is Parameshwari Mata, then bhaiya, she is everything for you, and you cannot obtain anything against their will.
What will Jagadamba look at first when she appears before you?
The day Jagadamba manifests before you, he says, the first thing she will see — indeed she will certainly have seen it beforehand — is what state you have kept your household devi and devata in. If you do not perform the pujan of the kul devi, if you do not know the kul devata, at least you would be doing something for their sake. If you do nothing at all for them, knowingly ignoring them — and some, he says, do not know them even after coming to know — then remove that whole attitude.
A speaker carried Bhagavati Sita's form away and merged it into Bhagavati Radha ji, and a listener sent the video reporting the bhaav it disturbed
A person, he says, presented Bhagavati Sita — that form of Jagadamba — and carried it away, merging it into Bhagavati Radha ji, saying that it is Bhagavati Radha ji's form. A listener sent him the whole video and said that now a bhaav is arising in his mind about what to do at home; those devoted to Shri Ramchandra ji and Sita, whose kul devata is Ram himself, now think they should also install and worship that other form. Your buddhi, he tells them, is being confused by the Mundis.
What does the speaker say about a child who dies young?
The dead child of your house, he says, will be masan for the world; for you he is a deva manush. Remember that so long as he holds that yoni and has not accepted sadgati — there is a dedicated video on it — a child who dies under thirteen years, under seven years, may be made siddha in the masan form by the world, and asked to do this and that. For you he is not masan; for you he is not the deity of the masan; for you he is the deity of the house. If you have a kuldevi, if you have a kul devata, they will nourish and maintain him, and with shakti and samarthya he becomes yours as a gana, a servant, a parshad — he becomes your personal property. But to discuss this further, he says, would become unshastric.
What puja and sadhana should a woman do for her own and her family's welfare?
First of all the Shiv Parivar, the speaker answers, in which everyone is included — Ganpati, Skanda, Ma Bhagavati, Shiv ji, Vasuki around Shiv ji's neck, Bhagavati Ganga on his head, Chandra Dev, Som, Nandi. Nobody at all is left out there; when you begin their puja, everyone's puja happens of itself. Beyond that, your kuldevi and kuldevata, and the Panchayatan puja, which an ordinary householder should certainly do.
What is the household sequence of daily worship the speaker gives to a woman?
First give water to Surya and water to Tulsi ji — but if you are not giving water to Tulsi ji on Sunday, then do not give it. After that, guru pujan, Ganpati pujan, Batuk Bhairav's pujan, Hanuman ji's pujan, and thereafter Bhagavati's pujan and then Shiv ji's. In between, after Hanuman ji, do the puja of Lakshmi Narayan or of Ram ji if you do it. If you worship Kuber before Shiv ji, or if your kuldevi and kuldevata are Sokha Baba, Gauraiya Baba, Banni Mata or Bandi Parmeshwari, then at the time of Shiv ji's pujan do the dhyan mantra of Virabhadra and Bhadrakali with whatever pujan paddhati you have.
What is the correct order of guru pujan, Ganpati, Kaal Bhairav, kuldevi, Hanuman and Shiv?
First guru pujan, then Ganpati pujan, then the pujan of Bhairav ji, then the pujan of Hanuman ji, then the pujan of Lakshmi Narayan, then the pujan of Bhagavati, and then at last the pujan of Shiv ji.
What should be done when the kuldevi is not known for generations?
First of all, their dhyan mantra, the speaker says — when there is no knowledge of the kuldevi, there is the dhyan mantra of the three forms of the kuldevi, which is that portion of the Kuldevi Aavahan khand. Do the dhyan of the kuldevi with that mantra. Second, the rule and vidhi of aavahan is also given on this channel; watch the video once and do the aavahan accordingly. But it will not be quick: the anushthan will have to be done again and again, and within a year you will get its answer with accuracy. The vidhi of doing havan at the chaukhat for the kuldevi aavahan has also been told, and that works with the greatest accuracy of all.
If Jakhad Mata is the kuldevi in Rajasthan, who is the kula Bhairav?
He says he has no knowledge of that form of the Mata, so he will have to ask sadhaks of Rajasthan and only then tell the questioner.
What does the word sokha mean?
The bhagats in a village, who have knowledge of the rural bhagatvaal, are called sokha. And if you are asking about Sokha Baba, who is worshipped in place after place as a kul devata, then that is a swaroop of Virabhadra ji.
How is the bandhan of a kuldevi opened by tantra vidya?
If the bandhan has been done by tantra vidya, look at the Mahabhairav vidhan, the speaker says — he has written on the thumbnail itself that if the kuldevi is bound for any reason, she is released by the Mahabhairav mantra. Because when you take a sankalp that you are performing the Mahabhairav mantra anushthan for the release of the kuldevi's bandhan, and Mahabhairav has so many forms within him — Kaal Bhairav, Batuk Bhairav, Bhoot Bhairav, Mahabhairav, all of them — then when they move, when any of their ganas move, they know for what purpose the invocation is being made, and they will come and open it. Do the anushthan in a manner suited to that.
Which Shiva and Bhairav are worshipped where Manasa is the kuldevi, and why does Shiva come last?
On Manasa Ma's Bhairav he says he will post a whole video and tell the questioner everything, but is not putting it up now — let the Bhairav anushthan be completed first; for the present, do Batuk Bhairav without fail. And on order: Shiv ji's puja will be at the very end. First Batuk Bhairav, then Devi ji, then Shiv ji — guru, Ganpati, then Batuk Bhairav, then Hanuman ji, then Lakshmi Narayan, then whichever swaroop of Bhagavati you wish to worship, your kuldevi, Bhagavati Durga, some form of the Mahavidyas, and after that Bhagavan Shiva.
Both vessels take the same bhog; a tulsi leaf in one of them makes it the Vaishnav bhog.
In one vessel Vaishnav bhog. In both vessels put the same things — the kishmish and kaju you usually offer, or panchmeva, or whatever sweet bhog you offer. In one of them put a tulsi leaf: all the Vaishnav shaktis connected with Narayan, Hanuman ji, Krishna ji, Narayan, the Ram Darbar, all of them will accept the bhog from that one. The second vessel is for all the remaining shaktis — kul devata, kuldevi, whatever their form. Then you will not have to set out vessels in ten places.
Why should the bhog arrangement be kept simple?
He hopes this method will serve people, because not everyone can manage so elaborate a vidhi as to offer in one vessel for the kula's devi-devata, one for the kula Bhairav, one for Narayan, one for Shiv ji. Someone will say his whole salary is going into offering bhog to Bhagavan, and that at this rate he himself will become the bhog. So keep it ordinary.
Who is the Mahakali tantrokta mandal pujan actually meant for?
People want the Mahakali tantrokta mandal pujan free, the speaker says — a thing they have no need of at all, but they see that it is behind a payment. What is the need? Do you have to do the puja of Kali ji? Have you ever in your life been to Kali ji's darbar? Whose kuldevi is Kalika, or whose kuldevi is connected with Kali ji, or who needs it, or who wishes to worship Kali ji lifelong — if such a person asks, it makes sense: take it, brother, do it. It will be taught, it will be shown video by video; it is no great matter.
Where can that form of Hanuman be seen at Vindhyachal?
Go to Sita Kund at Vindhyachal sometime, the speaker says: at Sita Kund exactly this form of Hanuman ji is installed. The very Ahiravan and Mahiravan whom he killed are beneath his feet, and he stands there in that fierce, prachanda form — his chanda form — and he is held to be the Bhairav of that place. For those who do the seva-puja of Ashtabhuja Bhagavati, and for those whose kuldevi she is — if they know it, well and good, and if they do not — the Bhairav of that place is held to be this Hanuman ji of Sita Kund. He notes it is an old place, later somewhat built up, and that he heard this from the people of that place, who say so.
What shaktis are contained in the Om Jayanti Mangala Kali mantra?
There is a full video on the Om Jayanti Mangala Kali mantra, the speaker says. There are the shaktis of eleven devis in it, together with the kuldevi. It is not of Kali ji and Durga ji only: Svadha too is in it, that is, the shaktis of the pitrs are in it as well. And Yama — that is, Aryama, who is the chief deity of the pitrs, a form of Narayan, of whom in the Shrimad Bhagavad Gita, in what he thinks is the seventh adhyaya, Bhagavan has said that among the pitrs I am the pitr named Aryama — and his chief shakti, Svadha, by whom their satisfaction is obtained, is in that mantra too.
What is the standing of a kulavadhu who does the pitru karma herself?
See, the speaker says, the children are doing it anyway. And she who is doing this, who is the kulavadhu, is doing it for the sake of the pitrs of her own kula: nobody can stop her vriddhi. But those parents-in-law who are not letting it be done, saying no, all this is rubbish — see how great their mental frustration is, how much their brain has been washed that they do not wish all this to be done, or that they are not doing it. They are building it for themselves. One's own karma comes to oneself; gati and mukti are in one's own hands. Your doing and mine will not bring it about. But what is described in the shastras, the shraddh karma for one's own pitrs — whatever you can manage, that you must certainly do. You are doing nothing wrong; you have the capacity, you can do it, so do it certainly.
Should a lamp kept before a grandfather in the morning be stopped?
To a listener who says that in the morning they light a lamp before their grandfather, the speaker answers: if this thing is in the parampara and it is burning, then let it burn — why will you stop it? He adds earlier that on Kaal Ratri in Navratri it can absolutely be done.
How should a devi worshipped tamasically be worshipped at home?
If a devi is worshipped somewhere in a tamasik manner — as the listener is asking about Shamleshwari Devi — then it is not so, the speaker says: if you belong to that place, to that region, or if she is worshipped in your kula, then you will indeed worship her at home, and you will do it in that very form. But the bali and the rest you will offer at her sthaan; and at home, if it is not offered, then you will not offer it.
Preconditions before a beginner starts Baglamukhi sadhana: kuldevi seva first, Narayan japa, and checking the household shaktis
The speaker says the anushthan he gave the farmer was the stotra of the 108 names of Bhagavati Bagla described in the Rudrayamala Tantra, done with Sankalpa and full vidhi-vidhan. But because the man was new, he first had him look at the sthan of his Kuldevi and devata and begin their puja-seva, slowly and without hurry, and before Bagla he had him do some japa connected with Narayan, because he says he repeatedly forbids going straight into Baglamukhi sadhana. He also looked at what shaktis were in the house and what the Kula Parampara was, and only then decided the sadhana. He says everything is to be done with patience: one cannot message today, do it at once and expect a result the day after tomorrow; there is no fast track, and only step by step does it come right.
How should a woman decide which shakti to begin her sadhana with?
The speaker says that a woman deciding to enter sadhana first asks which shaktis to begin with, and the internet tells her that sadhana begins with the shaktis of the home, the kul Pitr and the Kul Shakti. But even before that, he says, she should see from her birth kundali in which field sadhana will bear fruit for her, which applies to men and women alike, and where her mind is drawn: which kind of sadhana, which form of a devata, and which form of Bhagavati attracts her most. He says one must decide all this first because whichever form of shakti one takes up must be carried for a long time, and she must check whether she can keep that shakti's rules and in what order she will proceed. Without full information, he adds, she can do seva and puja and sadhana up to a limit.
Why an unmarried girl must not worship her own kul's pitrs and kul shakti with her own hands
The speaker says an unmarried girl must never worship the Pitr of her own maternal kul or its Kul Shakti with her own hands. He explains without negativity: a mother-shakti is so called because she can give new life, and a kanya's father makes the great sacrifice of giving his daughter to another lineage so that their kul may grow; a kul shakti is worshipped only once, by one person, and the girl is going to her in-laws' house, whose shaktis are the ones she must worship. If she worships her own kul's shaktis and pitrs first then, by the rules of the tantra field, the many things that in many households have become attached to the kul shaktis start to travel with her, which should not happen; he says this happens now because people are careless, and in earlier times such things were classified. Nothing bad happens to her, he says, but the house she goes to will have trouble, because its shaktis will not be able to join with her.
How an unmarried girl gets her kul shakti's blessing for sadhana without doing the puja herself
The speaker says that when an unmarried girl wants to begin sadhana, her father prays and does the Kul Shakti puja for her while she sits with folded hands and prays; if she knows who her kul's shaktis are she may light a single lamp for them, but must not do the whole puja arrangement. In some places, he says, unmarried girls are barred even from entering where the kul devata is worshipped. Because a kanya's energy is very important in tantra, and the Kaul path especially honours her as the direct form of shakti, she has her father, elder brother or younger brother do whatever puja she wants at the kul shakti's sthan, handing them the flowers and items to offer, and they do it in her name, asking the shaktis to protect and bless the daughter of the lineage who wishes to do sadhana. She must not offer Bhog or do the puja with her own hand, especially where a chauka or than is made and the Kuldevi is jagrit.
Where a married woman without children begins her sadhana
For a married woman who has not yet had a child and plans to later, the speaker says her first sadhana must be the seva-puja of the kul into which she has married: its Kul Shakti, kul devata, Kuldevi and Kula Bhairava, worshipped in order. Rites for the Pitr she has done through her husband's hand, her father-in-law's, or whoever does the seva-puja there; done by the husband it reaches her automatically without her even having to ask. She herself begins from the seva-puja vidhi of the kuldevi, kul devata and kul Bhairav and, he says, must do this for at least one year, because the grace of that place is the most necessary for her.
Whose feet should someone living in Ayodhya desire?
To a listener from Ayodhya who wished to see his feet, he replies: why look at my feet? If you want to see feet, see the feet of Bhagavati Vindhyavasini; in Ayodhya, see the feet of Bhagwan Shri Ram. Living in Ayodhya, one must not desire anyone else's feet at all — desire the feet of Bhagwan Shri Ram, and desire the feet of his kuldevi Bhagavati Vindhyavasini. There is no need to desire anyone else.
Can the shaktis of Gujarat such as Madanan and Midli Mai be worshipped sattvically?
Asked whether Madanan and Midli Mai, worshipped in Gujarat, are one shakti, and whether their sadhana can be done sattvically, he says that their sadhana is not fully possible with sattvikta. Obtaining kripa is possible up to a limit. And shaktis of this kind should be worshipped only if they are already worshipped in your house; otherwise, if there is an ordinary pujan somewhere as a local form, you may do it there.
What happens when the household deities do not support a person?
Closing the session, he says that when the devi-devatas of a house do not give support, and the pitrs are pleased, then a situation is formed in which there is wrong company and the squandering of money, with no check upon it — that, he says, is one way of putting it.
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