Mahavidya
Every question on the site tagged Mahavidya, each answered from a timestamped source rather than a summary written from memory.
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One of ten tantric wisdom-goddess forms of the Devi; Kalika is traditionally counted foremost among them.
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Name japa without diksha, and Mahavidya names in public
Will taking the name without Diksha bear fruit? Why not, the speaker says — take the name with enough surrender and it will; and it is from the fruit of that name that diksha will then come, if the surrender is there. Can a Mahavidyas form's name be japped publicly? For name japa there is no difficulty — you can — only add no beej mantra to it. And to one told that without diksha only Ram's name should be taken since it covers one's ishta too: that is the speaker's own bhaav, not a rule — take the name of whoever you have shraddha in, Ram or Bhagavati, and you will get across.
Can Durga Saptashati be recited in the morning and a Mahavidya such as Bagalamukhi be worshipped at night?
Yes, if physically capable and experienced, but caution is needed — practicing intensive rituals for both a Mahavidya and Durga while fasting increases bodily heat and dehydration, and beginners should instead focus deeply on a single deity.
Does Kurukulla belong to a single lineage, and what does her worship require?
No — distinct forms of Kurukulla exist across the lineages of each of the Ten Mahavidyas as well as Goddess Durga, and her specific worship requires initiation within that specific Guru tradition.
Copying a sadhana seen on social media without knowing its tradition
The speaker says the very first thing, before taking up a sadhana because of someone's experience heard online, is to find out properly what its method, its paddhati and its tradition will be. His example: everyone knows that among the Mahavidyas forms, Dhumavati and Bhagwati Chhinnamastika cannot be worshipped or given anushthan at home — yet someone announces that he did Dhumavati sadhana together with Bhagwati Baglamukhi, doing japa at home with Baglamukhi given a Samput of Dhumavati mantras, and got such-and-such results. Such experiences sit all over Facebook and YouTube; hearing them, people want to do the same, do it, and suffer loss. Why it bore fruit for one person and not for you, and what troubles come from taking up the new and dropping the old, is what he goes on to explain.
The subtle presence of ganas around household worship, and their anger when it is abandoned
The speaker says that wherever Shri Ram is praised and Ramayana or Ramcharitmanas chaupais and shlokas are read, Hanuman ji comes to listen in subtle form — or, if the bhakti is high, even directly in some other form. Rudra's Ganas attend in part, since Narayana is dear to Shiva; Hanuman's servants — the lok-devatas and above all his vanar ganas — are present everywhere and go daily and regularly, in subtle form, wherever Shri Ram is worshipped. Likewise the servants and lok-ganas of a Mahavidyas go where she is worshipped, so their coming and going is continuous. If then, because of some karma or Prarabdha, six months or a year of business loss or family trouble comes and one drops all of it — no more Ramavatar, shlokas, stotras, havan — for guru ji's paduka puja on the theory that "the whole brahmand is worshipped at guru ji's feet", the deities who were always present there become angry: "how can you think of insulting my upasak?" Then the real trouble begins, no guru ji can save you, and faith collapses on every side.
Three kinds of practitioners on the tantra marg
The speaker says guru parampara matters greatly on the tantra marg, whose meaning is adopting tantra pravrutti to draw near a mahavidya or mahashakti, doing sequential sadhana per the tantra vidyas. Some go on to do lok kalyan and keep increasing their shakti; some bind shaktis but never use them, staying content in their own nityanand and moving on toward paramanand; and some householders, living an ordinary social life, develop a particular interest in vaam-margi or lok-prachalit sadhanas — siddhi of a lok veer or a lok yogini.
Two scriptural views on whether Mahavidya sadhana needs a fixed tithi, yoga or nakshatra
The speaker says that anyone taking up a Mahavidyas sadhana should first know that the tantra shastra gives two positions that contradict each other. One describes a separate Tithi, yoga and Nakshatra for every Mahavidya. The other says no place, time or circumstance needs to be considered for Mahavidya sadhana at all, and that it can be done without even looking at Panchak. Which of the two a person follows, he says, is a separate matter that is left to each sadhak.
Minimum remedy for a ten-headed, twenty-armed Devi photo at home
The speaker says that even if only a photo is kept at home of the Devi with ten faces, twenty hands and twenty feet — the form of the dhyan mantra of the first charitra of the Durga Saptashati — then, if nothing else, at least on the Amavasya tithi she must be put on a garland of 11 lemons and given seva-puja and Aarti. This is so that her special grace comes to you and her fierceness becomes the cause of your enemies' undoing, not yours.
Four hymns inside the Durga Saptashati as a substitute for the full path
The speaker addresses brand-new sadhakas drawn to the Durga Saptashati who want to recite it this Navratri but cannot manage the full path, for lack of time or of Sanskrit pronunciation. He says four stutis that sit inside the Saptashati carry the presence of the Navadurga, the ten Mahavidyass, the Ashtamatrika and the 64 Yoginis, so they are the essence (ark, nichod) of its 700 mantras, and reciting them gives the Devi's special grace and the fruit of the Saptashati path. He is firm that this is for new people and those without time — a Navratri should not go empty, and even school-age children who can read should be made to do it — and not for those who already do the full path, who must not drop it for this.
5-Mukhi suits every deity and practitioner, 7-Mukhi guards against untimely death, 10-Mukhi settles planetary affliction, and 13-Mukhi grants desire and charm
5-Mukhi is the universal Rudraksha for all deities and practitioners; 7-Mukhi is tied to Mahalakshmi, Shani, and protection from untimely death; 10-Mukhi to Vishnu, the 10 Mahavidyas, and Kamala; and 13-Mukhi to Kamakhya, Kameshwar, Kameshwari, and Narayan.
How should a Dakshina Kali mandal be installed in a home temple?
A Dakshina Kali mandal should be installed exactly as Bhagavati Durga's is, because the panchayatan mandal of most of the Mahavidyas is the same as Bhagavati Durga's.
Which Devi forms receive a yajnopavita offering in worship, and which don't?
The sixteen Matrikas, and within some kul traditions the Sapta Matrikas, are not offered a yajnopavita — they are worshipped in their matra (mother) svarup, not their prachand (fierce) svarup — whereas the sixty-four Yoginis, Bhagavati Durga, the nine Durgas and the ten Mahavidyas do receive one. The speaker contrasts this with the Gayatri Parivar's practice of putting the yajnopavita on women, which he considers a misreading of the actual basis of the practice.
What is the relationship between Goddess Tara and the power of Shri Ram?
Goddess Tara is the foremost power associated with Lord Ram in both Stotra methods — Maharshi Vashistha, the family guru, transmitted Ram's power through her as a Mahavidya form of Jagadamba, so worshipping her alongside any hymn activates a divine energy within it.
What authorization is required before installing high-potency deity forms like the Mahavidyas at home?
Fierce or high-potency forms such as Tara or Chhinnamasta require lineage authority (Guru Diksha) and proper ritual grounds — installing them in an ordinary household without this can cause severe imbalances evaluated over a roughly 12-year cycle.
Mahavidya and Hanuman prayogs against a bhagatwal chowki are done step by step, never directly
The speaker says that if the afflicted family finds a Mahavidyas sadhak or some strong sadhak, he does all the ordinary kaat measures and, alongside, uses his Mahavidyas and tells them to do kalpa vidhans too. But such things are never applied directly in tantra; it is always step-wise. For a person whose body is in pain, using them straight away is wrong and causes trouble — there is a small vidhan, but it is there: first do Bhairav ji's puja and Bali in a set way, then install even a small ansh of a temple at home, and only then proceed. Then bandhan shaktis are used — even Hanuman ji, if a good Hanuman sadhak is found: the Panchmukhi Hanuman or Ekadash-mukhi Hanuman vajra kavach and havan prayogs are taught and taken up as an anushthan, after which the shaktis the wrong bhagat had set on the house start getting beaten by Hanuman ji, the guard of Hanuman ji's dutas falls on the house, or the family obtains such protection from a properly awakened shakti-peeth such as Balaji, and the house is protected.
Who made Tantra accessible to everyone, and who is eligible for Vedic versus Tantrik Sandhya?
Lord Shiva made Tantra accessible to all; per the Varnashrama framework, those not eligible for Vedic Sandhya or the Yajnopavita are directed to take Tantrik initiation and perform Tantrik Sandhya instead, and per the Parvati Gita, anyone may take initiation into any of the Ten Mahavidyas and attain liberation.
Not granted at initiation, and used in Yaksha, Gandharva, Veera, Bhairava and Kapalika sadhanas
It is not granted immediately upon Tantric initiation — an aspirant must progress through preliminary practices; Mundamalas are used not only for Mahavidya and fierce sadhanas, but also in Virachara practices involving Yakshas, Gandharvas, Veeras, Bhairavas, and Kapalika sadhanas.
Why are commercialized courses promising rapid mastery of the 10 Mahavidyas misleading?
Authentic Mahavidya sadhana requires years of disciplined Purashcharana, Guru Parampara, and a step-by-step Krama Vidya progression through Shakta Diksha, Krama Diksha, and Purnabhisheka — not a guarantee delivered in a few months.
Why must Bhairava sadhana precede the sadhana of any other deity or Mahavidya?
Once initiation is received, Bhairava sadhana is the mandatory first step before undertaking the sadhana of any deity, especially a Mahavidya, regardless of which specific form the practitioner ultimately seeks to worship.
Why is having a Guru essential when undertaking the Mahavidya sadhana path?
Progressing in Bhakti without a Guru is possible only with peaceful deities and standard disciplines that carry no adverse rebound; Mahavidya worship such as Goddess Chhinnamasta requires mandatory preliminary sadhanas, and initiation itself varies by lineage and mantra even within worship of the same Devi.
Dakshinamurti and Guru Gita as alternatives for guru pujan, and why the speaker prefers Datta
Asked which sadhana comes first, the speaker says a sadhak's first sadhana should be of the guru. The adi guru endowed with the guru tattva, in the form of the greatest Mahashakti, is Bhagavan Dattatreya; the second form endowed with it is Sadashiva as Dakshinamurti Shiva, who is unique in Tantra and has a place in the worship of any of the ten Mahavidyass. One may go for these forms too, but their vidhi-vidhan should be learnt from a qualified person; the Guru Gita may also be taken as a support for guru pujan. In his own view, since neither you nor he knows which tradition you will belong to later, the power that acts and guides most immediately for everyone is Datta, so take Datta's refuge and worship him.
Which Mahavidya lineages correspond to which specific Ganapati forms?
The Mahakali lineage corresponds to Maha Ganapati, Matangi to Uchchhishta Ganapati, Bagalamukhi to Haridra Ganapati, Chhinnamasta to Kshipra Ganapati, and Tripura Bhairavi to Vira Ganapati.
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.
Durga Saptashati Mahavidya Krama Path as a remedy for vashikaran
The speaker says that once the sadhika knew the truth and had seen other girls being treated the same way, she searched for a counter (kaat) to Vashikaran and found this channel's viral video on reciting Shri Durga Saptashati in the Mahavidyas krama. Without contacting the channel, she began the path in that krama during Navratri to ease her guilt and sense of impurity, completed the whole vidhan, had a Havan done as far as she could, and did the remaining kriyas in a temple. Afterwards, by Bhagwati's grace, she felt boundless peace, meaning the effect of the tantra had been fully cut. He explains that the Chandi charitra holds such shaktis of Jagadamba that when one calls on Bhagwati with full surrender, her shaktis pull one out of any tantra whatever. As the video had said one may recite it from Ashtami to chaturdashi, she then began doing so every month, and her guilt slowly lessened.
Does a person's rashi restrict which Mahavidya they may practise?
No. Asked whether a Scorpio may perform Ma Tara's sadhana, the speaker says rashi has nothing to do with sadhana, and nothing to do with the sadhana of the Mahavidyass in particular — it is considered only for the subsidiary and limb shaktis within the great powers.
Daily japa after the Datta ekakshari anushthan and its promised fruits
After the anushthan, the speaker says, keep doing japa of this mantra daily as your capacity allows, five malas or 11 malas. Then spiritual progress follows, and in whatever further sadhana you take up — of Ganpati, Bhairav, Hanuman, the Mahavidyas — you will certainly succeed. No Dosha will then attach to you; and if one does, Bhagavan Datta will guide you and create some nimitt for release from it. Going into the sharan of Mahaguru Mahadatta, he says, brings progress in sadhana, in spiritual life and in material life alike.
Drawn to many forms of the Devi: serve Vindhyavasini, who contains them all
The speaker describes the devotee who is pulled toward many forms — wanting to serve Shailputri, then Kalaratri, then one of the ten Mahavidyas such as Kalika, Tripurasundari or Baglamukhi — and who ends up unsure whom to serve at all. His answer is that such a person should serve Bhagavati Vindhyavasini, because every particle of this whole creation and every devi shakti is contained in her form.
Vindhyachal lore: the Devi in male form, all who come as yoginis, and the gods entering as women in the Arunasura story
The speaker says Vindhyachal is the only dham where Bhagavati Vindhyavasini is held to be present in the form of a man, and every sadhak and every visitor there is held to be present in the form of Yogini. He cites the Puranic story of the daitya Arunasura: when the Tridev went to her region, they found Navadurga and the ten Mahavidyas busy with her arrangements before she woke, and various Bhairava and Bhairavi present; and before entering the Vindhya region every deva gives up the male form and takes on a female one — Ganesha becomes Vainayaki, Maheshwar becomes Maheshwari, Vishnu becomes Vaishnavi — and only then tells Jagadamba his tale of woe. This region, he says, fulfils every wish.
Setting up Vindhyavasini's place in the home puja: trikon mandala, photo or Durga image
The speaker says that, if one wishes, one may make a place for Bhagavati Vindhyavasini's trikon Mandala at one's own puja place. If not, keep her photo, or regard the form of Bhagavati Durga itself as the form of Vindhyavasini and do the practice in that. He notes that her form is held to be Mahavidyas among the vidyas and Mahayakshini among the Yaksha shaktis; there are many distinctions, he says, which cannot all be brought to light.
Why the Vindhyavasini Chalisa is a purna chalisa
The speaker says that on reciting the Vindhyavasini Chalisa one will find that it collects the names of the Navadurga, the ten Mahavidyas and each of the 51 Shakti Peeth. For this reason it is regarded as a complete (purna) chalisa, and the grace of all shaktis is obtained merely by reciting it. He calls it an extremely wonderful chalisa and says one must recite it after awakening it with this vidhi-vidhan.
Why is the Kumbh time exceptional, especially for those staying at home?
He takes up the chief subject for those who are not going and are at home. The first thing, he says, is like the parva of Mahashivratri: as we see at Mahashivratri, as we see in the mahanisha of Holika, at the Ashtami tithi, the Chaitra Ashtami, the Chaitra Navami, the Chaitra Purnima, and whatever other tithis of the ten Mahavidyas come, which are times of mahanisha, and the Navratri time of the mahashaktis.
What are the rules for japa of the Kamakhya kavach during rajaswala?
Those endowed with the Dus Mahavidya, he says, then have no dosha of rajaswala and the rest. And in the state of rajaswala, if you do japa of the Kamakhya kavach without sitting at the puja sthan — you are not to go to the puja sthan, not to touch the puja sthan, no lamp and so on — keep another complete asan and the rest of your own, sit comfortably in sukhasan where you have no difficulty, and you may do japa of the Kamakhya kavach. It will give the most divine effect. But it is not to be done going to the puja sthan, or by touching the vigraha and lighting a lamp. As for the raksha mala: any other mala should be taken off at that time and worn again later after becoming pure; and even if it is worn, then at that time you will have to give it a dugdha snan.
On which deity vigrahas must the Mandar Vidya rudraksha mala never be placed?
Where Bhagavati Kali is concerned, if it is Dakshina Kalika and the like, they may be made to wear it. But if there is a Shri vigrah of Shamshan Kalika in your house and you are performing her pujan, or if you worship Bhagavati Tara and her Shri vigrah is present, then do not have this mala worn upon them. It will then become disordered and the matter becomes different. No harm will come to you, the speaker says, but even so a matter of dev dosha arises, because the mala will be a thing consecrated by the Mandar Vidya kalpa and the rest, and that is not to be put upon the other Mahavidyas in that way.
Why is Batuk Bhairav placed beside Van Durga and Shulini Durga?
Van Durga is a form of Bhagavati Vindhyavasini and the most prachand form of Bhagavati; where she is called Mahavidya Van Durga she is such a shakti that all shaktis become negligible before her, because all shaktis are somewhere included in that form. So too Bhagavati Shulini Durga. And Batuk Bhairav is like a small child whom no one can stop from going anywhere — the parents never say you cannot go there.
Who are the Shodash Matrikas?
These are the Shodash Matrikas, ordinarily worshipped as one set — Gauri, Sacha, Padma, Savitri, Medha, Jaya and the rest are worshipped. But besides those, the speaker says, the sixteen maidens under the Mahavidyas and under the kulas are also established separately as Shodash Matrikas. He says he does not know whether others describe this or not, but will state the little he knows, because he has knowledge of two or three: of Bhagavati Mahabhagavati Vindhyavasini, whose pujan is done in three forms according to three kulas — he knows his own kula, and has a little knowledge of other kulas as well.
Why is the Navarna mantra called the Gayatri of Tantra?
The speaker says Navarna is not merely Durga's mantra: it is the mantra of that Bhagavati's nine Chandikas, of her nine principal shaktis; all ten Mahavidyas are present in it, as are the Navdurgas. Through it every kind of shakti awakens and all the vidhans of shatkarma can be done. As Gayatri is in the Veda, so Navarna is in Tantra — no other mantra in tantra is held its equal. Yet, he says, such a great tantric mantra is nowadays handed out like halwa-puri — every video says do Navarna — while nobody discusses how to do it, how much, whether diksha is to be taken, and how much may be done without diksha.
For which deities' yantras are the Tantrokta Devi Suktam mantras used, and for which not?
Whenever any yantra of Bhagavati is constructed — any kind of yantra at all, related to Jagadamba, whether of Mahakali, Mahalakshmi, Mahasaraswati, Ma Bhagavati Durga, or of any one of the ten Mahavidyas — except Dhumavati, because in Dhumavati these whole mantras will not be used; in Dhumavati there are certain Lakshmi-related mantras.
What is offered to those who cannot do the whole Saptashati daily?
Asked to explain how those who wish to do the whole Saptashati daily with as much anga pujan as possible should do it, he says he has told the whole of it already in this session; and for those who cannot do the whole of it, he has already given the Mahavidya krama.
How should a 108-fold Chandi Path anushthan be arranged?
Asked whether an anushthan of 108 Chandi Paths should be done by the Mahavidya krama and from when to when, he says: if you wish to do the Chandi Path anushthan by the Samadhi krama you may; complete it from Ashtami to Chaturdashi. And whenever a hundred paaths are completed, or if you wish, if you are doing it only once in a month, do the process of bali on the last day, the Chaturdashi. If a tithi is kshaya, increase the paaths accordingly.
Why is it forbidden to keep photographs of the ten Mahavidyas at home?
A listener says that at home there is a photograph of the ten Mahavidyas along with Ma Kalika. If the ten Mahavidyas are separately there — Chhinnamastika Ma, Tara Ma with the khappar, and then Bhagavati Dhumavati — then that, he says, is exactly why keeping a photograph of the ten Mahavidyas has been forbidden.
Why collections of gold-plated yantras in shops and offices invite ruin and should be given visarjan
He recalls having seen someone advising a troubled person to keep a Gayatri yantra, a Mahamrityunjay yantra, a ten-Mahavidya yantra, a Hanuman ji yantra, a Durga Saptashati yantra — filling the man with every yantra in the world. And there is the fashion of the 24-carat gold-plated yantra, all green, blue and yellow, in which there is every kind of yantra: Saptashati, ten Mahavidya, Baglamukhi, Navagraha, Karya Siddhi, Vashikaran. People get four or five of them framed and put them up in shops, business places and offices. If you do deeds of this kind, he says, you are hanging up your own ruin — quietly give visarjan to all these things.
What should one do whose sadhana keeps failing?
A listener says he is unable to do the sadhana and has tried three times. If the sadhana is not happening, do the first puja of Ganpati ji, he answers — an obstacle is coming again and again, and until the seva and puja of the remover of obstacles is done, it will not become successful. Asked separately which paaths of the Saptashati are proper without diksha, he says he has already told: do it by the Mahavidya krama, and you may do it in Hindi.
Can the mantra of Ma Kamala be japa'd?
Asked whether the mantra of Ma Kamala may be japa'd, the speaker answers: do it if you are initiated in the ten Mahavidyas. Otherwise do the paath of the sahasranama and the rest, do the satnam, do the Mahalakshmi Ashtak. Do that from which you obtain swift benefit.
Can everyone take up the paid Dasha Mahavidya certification courses?
That everyone cannot do this thing. These very things have been made into the tantra and Dasha Mahavidya courses that run nowadays; but these Mahavidya courses simply cannot be done by everybody. If you want to get all these things, you may study — see what is available there. On his own side there are no courses: this is for everyone, according to adhikar, according to how much capability is in you and how much you can take.
Where can the Ekakshari be carried once taken?
Everywhere. Go to do the trikon and let the japa of the Ekakshari beej run in the mind without a mala. Go to Prayag ji and let the japa run; at the time of darshan; go into the Kashi kshetra and let the japa run; go into the Kamakhya kshetra to take the trikon darshan of the Dasha Mahavidyas, and everywhere the japa will keep running.
What is done at the kunds at Kamakhya?
At Kamakhya ji, at whichever kund among the Dasha Mahavidyas' kunds you can get to do japa with your hand placed in it. In the main Kamakhya kund a minute is practically impossible — only two or four seconds are had; but the other kunds are freer. Dhumavati Ma's kund will be found wholly empty; Ma Bhuvaneshwari's a little empty; Bhagavati Tara's stays entirely empty a great deal of the time.
What is the vidhi of the Kali Sahasranama path?
Asked the vidhi of the Kali Sahasranama path, the speaker asks which Kali Sahasranama the questioner wishes to do — there are many Sahasranamas; speak with him once and he will tell. In general, if you wish to do the path of the Sahasranama of Bhagavati Kali, then doing it either at the time of daybreak or at the time of night is more fruitful.
How is an interrupted Saptashati path of the Mahavidya krama completed?
Suppose you were doing the path of the Durga Saptashati in the Mahavidya krama and in any way such a thing happened in the middle of Navratri — then whichever Purnima falls: if you did the Chaitra Navratri, then Chaitra Purnima; if you did the Ashwin, then the Ashwin Sharad Purnima.
Can a householder worship a photo showing Mahishasura Mardini with all ten Mahavidyas?
The speaker says he does not tell householders to worship all such forms together, because such a picture carries the presence of Bhagavati Dhumavati and the presence of Bhagavati Tripur Bhairavi. Forms of this kind are meant for initiated sadhaks and for those who have received a particular upadesh.
Can the Saptashati path be done weekly in the Mahavidya order?
Yes, absolutely, the speaker tells the listener. He says he has already put this subject on the channel — how, if one wishes to do the Saptashati path daily, we do the Saptashati across seven days — and the whole procedure is given in Acharya Shivdatt Mishra Shastri ji's Shri Durga Saptashati paddhati, in the Durga Archan Paddhati.
Which goddesses stand as the arishtatra shaktis of Rahu and Ketu?
Where Ketu's arishtatra shakti becomes Bhagavati Chhinnamastika, the arishtatra shakti of Rahu dev among the ten Mahavidyas becomes Bhagavati Kali herself; she becomes Bhagavati Matangi; and for that same Rahu, Bhagavati Saraswati, Mahasaraswati, becomes the arishtatra. So why carry that Rahu always in the negative?
What is done in a house where there is no devi shakti at all?
He says that when there is no devi shakti in someone's house, no devi-shakti-endowed tattva in that house, the process of Dhumavati Bhagavati is performed there; Dhumavati tantra is used. You will hear of it now and then; it happened especially in older times, and if done today the human-rights people and the forest department would complain and a case would be made.
When was the Dhumavati prayoga performed in a house, and how?
He says that in earlier times, where animals kept dying in a house, where untimely deaths kept occurring, where inauspiciousness would not leave off, the Dhumavati prayoga was done in that house: a bamboo was planted straight in the Brahma bhag, the middle portion of the house, and made samput with the Dhumavati mantra, and kaak tantra was employed over it, to bring all the negative energy of the place to one spot.
What are the higher options for purifying the ground?
If it is possible for you, he says, have a Mahavidya saprayoga done — that will also do; if not that, then Mahabhairav; and if none of this can be done, then if there is any sadhak, any tantra sadhak, certainly have agni, havan, karmakand and tantrakand performed there by them.
Can the kavach mantras of one's own ishta be used to protect a house?
He says that if your ishta-aradhya is Maa Bhagavati, or Kali ji, or Durga ji, or you do the upasana of any of the ten Mahavidyas, then when you have awakened the kavach mantras related to them, the house is also protected through that kavach.
How does the effect of such astra mantras compare with a Mahavidya prayoga?
He says that in such a case, the kind of effect that is obtained from a saprayukta Mahavidya is obtained in the same way from astra mantras of this kind. In Mahavidya the effect is very tremendous, and in this it is very tremendous too.
Why is Vindhyavasini worshipped rather than Dhumavati in a mahamari?
Asked why he does not petition Maa Dhumavati in a mahamari, the speaker answers that we will petition the form in which we have faith. Our faith is entirely in Vindhyavasini. The ten Mahavidyas are situated within her form; she is the Mool Prakriti. We will petition her alone. Your faith is in Dhumavati, so you do it for her. For us, she herself will assume the form of Dhumavati, if she has faith in our bhakti, in our shraddha, in our surrender.
Is Dhumavati sadhana for a householder?
To Dheeraj Saxena ji he says he always says this thing: Dhumavati sadhana is not for a householder at all. Do we not say so — we always say, brother, that that thing is not to be done. It is the gift of the business gurus that in house after house such people do Dhumavati sadhana, Matangi sadhana and all of it. Matangi sadhana, up to a limit, is all right; but her other forms too — the sadhana of all those is not this. Bhagavati Tara's sadhana, Ugra Tara's sadhana — all these things are not for the house, brother; so how can we tell it in the house, how can we tell someone to do what simply cannot be?
Which tantric goddesses are located in the Surya loka?
Among the Nav Durgas, the speaker says, the kshetra held for Bhagavati Kushmanda — the place where she dwells — is held to be the Surya loka. Besides that, the form and the sthan held for Bhagavati Baglamukhi, worshipped chiefly in the tantra kshetra, is also held to be in the Surya mandal. So for full proficiency in tantra and for a mantra's full effect, Surya pujan becomes extremely necessary.
Can I worship a Mahakali with weapons in all ten hands?
Answering Rahul Rana ji, he says he has clarified this before in a live and there is a separate video too: it is fitting to do the pujan at home of a shri vigraha in which at least one hand of Bhagavati is in the ashirvad mudra, in Bhagavati's saumya form, because our own bhav is formed accordingly. And if it is that ten-faced Bhagavati, she is the form of the ten Mahavidyas — you may keep her photo and do seva-puja, that will do; if she has a khappar, then keep madhu in the khappar, and it is fitting that one hand be in the ashirvad mudra.
Why do people fear installing Lakshmi-Ganesh at home?
Bring a shri vigraha, good and solid — the vigraha of Lakshmi Ganesh ji should not be hollow. These are never given visarjan and never given a farewell. What is done in this is chal pratishtha, not achal, so you need not be troubled about how pratishtha will happen at home. He says everything has been wrapped up into one: he would say that at home you are not to do Dhumavati sadhana or keep her vigraha, and that there are rules if you keep a Baglamukhi vigraha — but people have publicly explained even that as permitted, while people's nerve fails at having Lakshmi Ganesh ji consecrated. And to those who say the shastra of vastu says there should be no temple in the house, he says they should be beaten with a slipper.
Can Nila Saraswati sadhana be done by a sattvik vidhi?
Answering Jai Singh ji, he says only the stotra, the kavach and the like of the sadhana can be done; the full sadhana can be done only after being diksha-holding — these are Mahavidyas.
Which sadhanas use Bhagavati Tara's beej mantra?
Wherever a jata-related siddhi is performed, the contribution of Bhagavati Tara is the most important of all, and it is her siddhis and her mantras that are used. When you perform the prayoga of Chaur Ganapati and the like connected with some guru parampara, or are doing the sadhana of one of your Mahavidyas, or do japa of Kurukulla mantras — among the many mantras you will find there, the beej mantra connected with the jata will be the beej mantra of Bhagavati Tara alone.
Who should meditate on Bhagavati Tara?
All of them. In this manner Bhagavati Tara, becoming the ally of the many avatars of Bhagavan Narayana, has stood alongside them with her shaktis and has kept granting victory. Therefore whether you are Shakta, Shaiva or Vaishnava, you should all certainly meditate on Bhagavati Tara.
Should householders perform Dhumavati sadhana?
No — it is not for householders, and it does not bear fruit for everyone. Where it does bear fruit for a householder, the speaker says two things lie behind it: a practitioner in that Kula who held her special grace, or a Yogini established in that family in some portion-form.
What should someone drawn to Dhumavati do instead?
If you must do something of that kind, do the sadhana of Kamala. Why Dhumavati? Is Bhagavati Kamala not capable of destroying your enemies — and if she wished, could she not herself tell Bhagavati Dhumavati to protect her son?
What should be done about an old human skull buried in the land?
First have a Tripindi Shraddha performed at that place so it obtains its Gati, or a Gita recitation with Sankalpa — try for its release first. If it does not accept, or is causing trouble, then go into the Tantrokta operations: a Varah or Varahi havan there, or a seven, nine or eleven day Mahavidya havan.
What does an elder placing a hand on your head in a dream mean?
If elders place a hand on your head, the Pitrs are pleased and are giving you their blessing.
Why does Vir Ganpati hold a Baital?
The speaker calls it a very good question and refuses to answer it — because discussing these forms would send everyone running that way. He gives only the general point: Bhagavan Ganpati has such forms alongside every Vidya, and Ganpati and Bhairav both take different forms with each.
Durga Saptashati in the Navratri plan is read in the Mahavidya krama, not in full every day
The speaker says the first thing to know is that the complete Saptashati path is not done every day; it is done in the Mahavidyas krama, whose full method he has given separately on the channel. He says he will also describe here how the nine days go together in that krama.
How does one go from the beginning kavach of Pratyangira to a higher level?
The speaker says that to take the beginning sadhana of the kavach to a higher level you should go by krama-bheda: taking diksha and then proceeding in sequence for whichever Pratyangira you are going to do sadhana of. If you state the meaning of Pratyangira plainly it becomes the swarup of Bhagavati Kali, since the swarup of the first Mahavidya from the anger element is hers — so her mool swarup must be done in sadhana first, and only then will the sadhana of the chief swarups follow.
What is the mahima of Mata Tripurasundari, and what dosha attaches at Kamakhya?
The mahima of Maa is endless, the speaker says. Bhagavati Kamrup Kamakhya has been held to be the tantra swaroop of Bhagavati Tripurasundari; the ten Mahavidyas and all the Bhairavs are seated in the Kamrup Kamakhya kshetra with their whole mandal and parivar. Also, whenever any initiated person goes into the Kamrup Kamakhya kshetra and does not do japa of his deeksha mantra there, a tantra dosha attaches to him — which is held to be the most powerful dosha of Kamrup Kamakhya.
Is any woman allowed to use a copper vessel?
Yes — a woman who is a widow, the speaker says. If you go into tantra, a widow has somewhere been held to be in the Dhumavati swaroop, in the dhoom swaroop; and there, for some reason he cannot state clearly, she has the right to a copper vessel and may use it. Somewhere in it, one may say, the condition of vairagya has come. Therefore no fortunate woman and no kunwari woman should give water to the sun from a copper lota or a copper vessel; men may give it, but women should not.
Are Mahalakshmi Yogini, Mahalakshmi Mata and Kamalatmika different?
Yes, entirely, the speaker says: Mahalakshmi Yogini is distinct, Mahalakshmi Mata is distinct, and Maa Bhagavati Kamala Mahavidya is distinct. In one manner they are all one; but if you go by the sight of tantra, by the difference of swaroop, then they are all separate. Asked whether it is possible for a sadhak to learn sixty-four vidyas in sixty-four days and sixteen kalas, he says it is not possible at all — here a hundred malas of japa bring on a fever, so where will one go to learn sixty-four vidyas; one life is too little, and until there is some deva's grace it does not become possible.
Is the shakti of a Kritya greater than Mata Durga and the ten Mahavidyas?
In the field of tantra, the speaker says, as much marketisation as has been done by these people has not been done by anyone else at the present time. As for the shakti of a Kritya: a Kritya is not some separate thing. As he has said before, a Kritya is every shakti's own distinct kindred power; a Kritya is not a separate devi. Bhagavati Baglamukhi has herself been called Mahakritya; Pratyangira has herself been called Mahakritya; and Bhagavati Baglamukhi and Bhagavati Chhinnamastika have been called the Kritya shakti of Bhagwan Shiva.
Is the deeksha of Bhagavati Vindhyavasini's own swaroop easy to get?
They will also test you and see whether you are worthy of so great a deeksha, and only then will they give it, the speaker says. Taking deeksha of the swaroop of Vindhyavasini at Vindhyachal is extremely difficult; hardly anyone from outside will get it. But of the shaktis established within her swaroop the deeksha may be had — since everyone has laukik desires, and the desire for wealth chiefly, and in even the desire for siddhi wealth is somewhere lodged, so chiefly it is the Lakshmi-related deekshas that people there give.
How is victory over Kaam and Rati shown in the form of Chhinnamastika?
There is a form of Bhagavati, one of the ten Mahavidyas, Maa Chhinnamastika. Look at her form: below is a lotus, the thousand-petalled lotus, and upon it Kamdev and Rati are seen lying in the reversed posture. Maa has stood upon them. That is, the speaker says, if you accept the sharanagati of Jagadamba and become her sharanagat, then Bhagavati stands upon these two.
If the day cannot be used, when should sadhana be done?
Perform the night-time sadhana: begin around 10 or 10:30 and go to 12:30, or from 11 to 12:30 or 1 — two hours, with midnight falling inside the sitting. That is the rule. Shiva too is worshipped at that hour, as are the Dasha Mahavidyas in the ordinary Stotra form.
Why is it wrong to explain the Dasha Mahavidyas as body channels?
The speaker says a widely viral video explained the fifty-two or fifty-six kalvas as the different knots and nadis of the body. That, he says, is a philosophical principle, not the operative side. To seize on it and insist that no such things exist and they are merely names given to our nadis is, in his words, foolishness beyond limit.
Who are the 64 Yoginis whose stotra should be recited?
After completing the pujan of Bhagwan Shiva, you should do the pujan of Bhagavati's 64 Yoginis. He says he will upload the 64 Yogini stotra as a PDF, giving the names of those who are chiefly the 64 Yoginis of Bhagavati Durga — the same chief Yoginis whose forms change within Mahakali, Mahalakshmi, Mahasaraswati and all the Dasha Mahavidyas.
Where can the ten Mahavidyas be seen arranged in a physical place?
To Kamakhya. The speaker asks listeners who have been there, or who have seen the channel video on the geographical positions of the ten Mahavidyas across Kamakhya, and who recite the Kamakhya kavach, to relate all of it — and says that when study, sadhana, a clean mind and no dvesha or kuntha are carried together, many such secrets are revealed.
In what order do the Mahavidyas stand as one climbs at Kamakhya?
Bhagavati Kamakhya is in the middle. From Tripur Bhairavi, going up in sequence, is Bhagavati Dhumavati, and roughly opposite her, going the other way, is Bhagavati Chhinnamastika; after that Bhagavati Kali, then Bhagavati Tara, then Bhagavati Kamakhya; with them Bhagavati Matangi and Kamala; after that Bhagavati Baglamukhi; and at the very top Bhagavati Bhuvaneshwari.
How does the popular Kamakhya kavach differ from the original one?
The speaker says the Kamakhya kavach current before everyone is only a fragment of the original kavach. The brihad kavach, read with the Shakti Peeth and with the presence of the ten Mahavidyas, should probably not be done just like that without a guru parampara, because it describes the fundamentally tantric form of Bhagavati in full.
Where does Tripur Bhairavi stand in the arghi of a shivling?
In the arghi in which we perform the pujan of Bhagavan Shiva, in which the shivling is established, the ten Mahavidyas are present around Shiva ji in the ten directions — and among them Bhagavati Tripur Bhairavi is manifest on the lower side of Bhagavan Shiva. She gives the base from there. The arghi you worship, essentially in the form of Bhagavati Parvati, is present among the ten Mahavidyas in the form of Bhagavati Tripur Bhairavi.
Which shakti stood with Bhagavan Datta at that time?
You will be astonished to know it, the speaker says: at that time Bhagavati Tripur Bhairavi was present in ten forms in the ten directions with Bhagavan Datta. In the messages put in Telegram it is written which form of Bhagavati was present and for what cause; there the nine forms are divided according to sattva, rajas and tamas, and one root form — Bhagavati Tripur Bhairavi, who is the fifth Mahavidya — remained present with Bhagavan Datta in person. This, he says, is the rahasya.
What settles such a spirit at last?
A person who was beaten and tormented in that way, the speaker says, will either take birth and complete that prarabdha, or, if there was no gati and the death happened in that manner, will now settle the account in the form of a bhoot pret. That person is stuck; he will not agree just like that. You will have to show a little of your own surrender toward the devatas: when that capacity comes into your sukshma sharir, that person will himself become calm, that atma will itself become calm. Devatva must come. This is the reason behind the saying that such work should be had done by a sadhak, or by a Brahmin who does trikal sandhya — one who does trikal sandhya, has done an anushthan, a japa, a havan, an agnihotri, one who does a daily havan, a sadhak of a mahavidya: in the aura of his body, in his sukshma sharir, the presence of those shaktis remains, on account of which these somewhere calm themselves and then accept what is said.
What is the positive side of Shani in the second bhava?
The greatest positive here, he says, is that if the sadhak has learnt to control his speech, and if he becomes the sadhak of any one of the three principal forms of Bhagavati Tara among the Mahavidyas, and Shani Deva is in the second bhava — then, brother, he will become a prachanda Tara sadhak.
Where patience is deficient and Mangal is ugra, the stored energy of speech turns into quarrels.
There is one condition, he says: if there is no patience in the sadhak, if patience becomes deficient. If Mangal is somewhere very much disturbed and ugra, if the jatak is manglik and because of that his ugrata stays very high, then the earlier state returns — energy will accumulate, but because of the absence of patience his quarrels will be many. One effect of Mahavidya sadhanas is that wherever balance goes wrong, difficulties begin there.
What does keeping mauna give a sadhak, and what is Gandhari's example of the power of drishti?
If you make balance, learn to stay quiet, learn to keep mauna, reduce your chatter, meet people less — this fructifies for everyone, and for such a sadhak it is a vardan, he says. He points to the Mahabharata episode of Gandhari, who had bound a cloth over her eyes; when she opened her eyes and looked at Duryodhana his whole body became of vajra. That is the effect of drishti — and he asks listeners to relate it directly to the drishti of Shani Deva, whose drishti carries very great importance.
Which sadhana should one born in Mool nakshatra do?
Asked which sadhana a person born in Mool nakshatra should do, the speaker answers that sadhana according to nakshatra — you are in any case already doing Bhagavati's. So according to him there is no need to do anything else separately. For the sadhana of the Mahavidyas there is no need to look at nakshatra and all this specially; it is written in there too. Shodhan should not be done at all: chakra shodhan, krama shodhan, this whole subject of the shodhan of nakshatras and the rest is for the siddhi of the vidyas, and for the upa-devatas. It is not done for the Mahavidyas.
Why are three and thirteen connected with Kamakhya?
Three, and thirteen, are extremely dear to Bhagavati Kamakhya, he says. Thirteen is wholly her own svarupa, dedicated to Kamadeva and to Kameshwari, to Bhagavan Kameshwar Shiva. And of the trimukhi, Bhagavati Kamakhya has spoken in her own stotra: the devi herself says that whatever things are connected with three are dedicated to her. So for the sake of Bhagavati too you may do it. And the Tritiya tithi is dedicated to Bhagavati Gauri, so this rudraksha too is dedicated to her and you may perform her pujan upon it.
Which powers are present at Kamakhya?
Countless powers are there, but principally the ten Mahavidyas along with eight principal Bhairavs seated near Bhagavati's main Mahamudra. And the twelve Vinayaks — in the Kamarupa region the Vinayaks come to be present in Bhairav form as well, with their own Shaktis, the Vainayaki.
Why do the ten Mahavidyas come into her one form?
Because Bhagavati Kamarupa Kamakhya is such a form that within her the ten Mahavidyas may be worshipped — in her one form all the infinite powers of the whole creation are contained. And for that reason the Kamakhya tattva is present within every female principle.
Which Kavach is best for these four days?
The Kamakhya Kavach — the most wondrous and most intense, holding the ten Mahavidya forms within itself, and excellent for everyone and for women in particular. These four days recite it in the largest quantity you can: increase your stamina past a hundred toward two hundred, morning and evening, and complete eleven hundred across the four days.
Which Mahavidya resides at Kamakhya?
The speaker says the Devi Purana Mahabhagavata describes Bhagavati Kalika, the principal of the ten Mahavidyass, as the one seated at Kamakhya in the Kamakhya form. Other tantra texts, he says, describe her as the combined form of Kali and Tara, and somewhere the description is of Ma Shodashi. His conclusion is that whichever of the ten Mahavidyas, or whichever form of the Devi, a person worships at home, they should hold the Ambubachi observance for that image in their house.
Where does Maha Ganapati appear, and with whom is he worshipped?
In the Devi Bhagavata Mahapurana, where Bhagavati Lalita Tripurasundari manifests Maha Ganapati by her own power and he performs the Uchchatan of the Maya spread by Mayasura, destroying it. He is present from the beginning of creation and is worshipped alongside Bhagavati's ten Mahavidya forms.
Who is Bhagavati Matangi, and how far may a householder go with her?
Akshaya Tritiya carries the jayanti of Mahavidya Matangi, whom folk speech first calls the Saraswati of the tantriks. Because she is a Mahavidya, the speaker says a householder without diksha should not do a brihad anushthan or purashcharan of her, but only of her saumya, mool forms.
Why does the same goddess have so many different forms and jayantis?
Because each goddess has innumerable forms. In the Durga rahasya Bhagavati is two-armed, four-armed, eight-armed, ten, sixteen, eighteen, twenty and up to a thousand arms; Pitambara likewise has dvibhuja, chaturbhuja, ashtabhuja, shodashabhuja and ashtadashabhuja forms. Worship runs from innumerable kalpas, and by that kalpa-bheda the jayanti differs too.
Why should one not be in a hurry to become a guru?
Because, the speaker says, one may obtain the grace of some devi shakti and still lack knowledge. Until divine knowledge is attained and one becomes silent, it means knowledge is still deficient within and the full grace of the shakti has not come.
How can one tell whether the grace of a mahashakti is truly present?
The speaker says many siddha sadhaks have great capability and shakti, but when they step into a field that is not theirs they are mocked, because they cannot actually do the work there. Where the grace of a Mahavidya or a mahashakti has come, that capability is obtained in any field with very little effort — by this too, he says, one can understand whether the grace is there or not.
How many Mahavidya jayantis fall in the Vaishakh Shukla Paksha?
Three — Bhagavati Matangi, Bhagavati Mahavidya Baglamukhi and Bhagavati Chhinnamastika — and alongside them Sharabh, Bhagavan Narasimha and Bhagavati Pratyangira, of whom, the speaker says, nothing in the tantra kshetra can even be conceived without their presence.
Why do a fifteen-day purashcharan rather than join a one-day anushthan?
The speaker says the anushthan done on behalf of everyone on these three chief days will be posted in the group and, if possible, published on YouTube, and listeners may have their sankalpa made. But that anushthan is of one day each; you should do the full fifteen days for your own welfare, because so many Mahavidyas and mahashaktis are arriving in this purashcharan that it will give many times more benefit.
What is the weekly schedule for a Chandi Path?
The speaker confirms a listener may do the daily paath of the Sarva Siddhi Mahavidya krama, and states the rule for those who wish to do Chandi Path: do it from Monday to Friday, and do a havan on Saturday. On Sunday, instead of resting, do the paath of the Devi Suktam and the like nine or eleven times — this, he says, should certainly be done and will make it better still.
What permission must be taken from Umananda Bhairav?
Inside the chief temple there is a cave; one goes down to take darshan there. Having performed all the pujan of Bhagavan with whatever one has brought, one then asks the command: Prabhu, grant us your permission that we may ascend the Nilachal parvat and, taking darshan of Bhagavati Kamrup Kamakhya together with all ten Mahavidyas, obtain punya, and complete our sadhana and anushthan there. Certainly take this adesh, the speaker says, and only after that go on towards Nilachal.
The wall paintings and murtis at Kamakhya each carry their own mahatmya, described in the tantra shastras
There are a great many secret mysteries of Bhagavati Kamrup Kamakhya, the speaker says. The wall paintings made there and the murtis installed all have their own mahatmya, and there is a description of them in the tantra shastras — by whom, how and why they were made — which will be discussed separately. The chief purpose of this video is to give darshan of each single place so that your parikrama is completed. Of Bhagavati Kamakhya in her ten Mahavidya forms, three Mahavidyas are in this very garbhagriha.
How are the ten Mahavidya pithas distributed at Kamakhya?
After the darshan at Saubhagya Kund and of Kamleshwar Mahadev, one parikrama of the whole garbhagriha is to be done. Of the ten Mahavidyas, three Mahavidyas are present in this very garbhagriha of Bhagavati, and after that three mahapithas more are present at separate places. The whole route to those is shown in this video, which is why the video is somewhat long.
Which three Mahavidyas stand inside the garbhagriha?
On going inside there is Bhagavati Matangi, who is the ninth Mahavidya; Bhagavati Kamala, who is the tenth Mahavidya; and the third Mahavidya, Bhagavati Shodashi, Ma Lalita Tripurasundari, who is present as Kamrup Kamakhya herself. So know this, the speaker says: whether you are an upasak of the Shri kula or an upasak of the Kali kula, to come to the Kamrup region, to take darshan of Bhagavati Kamakhya and to become liberated in life is in itself a very great mahatmya.
After the garbhagriha one goes straight to the Tara pitha; each of the seven outer pithas has its own underground water source like Kamakhya's
You will take darshan inside of the chief pitha of Bhagavati Kamakhya, Ma Matangi and Bhagavati Kamala; then from the entrance gate you go straight for the darshan of the second pitha, which is Bhagavati Tara's. Just as Bhagavati Kamakhya is present in her cave with her red stone shila, from which the water issues and of which you do achaman, in exactly the same way all the seven pithas that are present also have this underground water source there, and water keeps coming out of itself.
The three Mahavidyas of the garbhagriha are counted as one pitha, Tara as the second and Kali as the third
After the darshan of Bhagavati Tara comes the pitha of Bhagavati Kali, and this is the third pitha. First, second and third — if ten pithas are reckoned, then three pithas were in Bhagavati's chief garbhagriha, present right there, but we are treating them as one pitha only. In that way there will be ten pithas. After that, the second pitha was Bhagavati Tara's and the third is Bhagavati Kali's.
Chhinnamastika comes after Tara and Kali in the order of the seven outer pithas, and her pitha is extremely ugra
Of the seven pithas which come after Bhagavati Kamakhya and belong to the remaining Mahavidyas, this is one. It is what falls in your order — go in that sequence: after Bhagavati Tara, Bhagavati Kali, and after that Bhagavati Chhinnamastika. Keep in mind that the Chhinnamastika pitha is in itself an extremely ugra pitha.
How are the pithas arranged around Bhagavati Kamakhya?
This path now goes downward, to where Bhagavati Bhairavi, Tripur Bhairavi, the fifth Mahavidya, will be present. From there one climbs up to near Bhagavati Dhumavati, and climbing further up from Dhumavati one reaches Bhagavati Kamakhya. That is, Bhagavati Dhumavati is in the middle of the pithas of Bhagavati Tripur Bhairavi and Bhagavati Kamakhya. Behind Bhagavati Kamakhya's pitha are Bhagavati Tara, Bhagavati Kali and Bhagavati Chhinnamastika; and Bhagavati Bagalamukhi and Bhagavati Bhuvaneshwari — these two pithas are in a separate part.
Which is the highest of the ten pithas?
Coming out by that same route, past Bhagavati Pitambara, they reach the pitha of Bhagavati Bhuvaneshwari, which is the last pitha darshan. Among the ten Mahavidyas this is the highest pitha: Bhagavati Bhuvaneshwari's pitha is higher than Bhagavati Kamakhya and higher even than the Nilachal parvat. Of the ten pithas of Kamrup Kamakhya taken all together — for the Dash Mahavidyas seven pithas, or nine pithas, are held — Bhagavati Bhuvaneshwari's is the highest of them. In this Shakti Peeth this place of Bhagavati Bhuvaneshwari is the largest place and the highest place.
Each of the fifteen shlokas of the Ratri Sukta has its own presiding Shakti among the Mahavidyas
A video on the channel sets out the whole prescription of all the Ratri Sukta's shlokas — fifteen in particular — according to each of the Mahavidyas, because Bhagavati Tara and Bhagavati Kali all have their special place in it. Each shloka has its own separate presiding Shakti. Perform their Anushthan at night, after nine.
The Mahavidya krama recitation is not an invention — it stands in the Shri Durga Archan Paddhati
No. Look through the various methods of Saptashati recitation given in the Tantra texts connected with Bhagavati; and if nothing else, look at the Shri Durga Archan Paddhati compiled by Acharya Sudatt Mishra Shastri — you will find this prescription there too. We have not imposed some invented prescription on you.
How is the Mahavidya krama handled with a doubled Tritiya?
Simply increase your recitation by the day. First day, the first Charitra; second day, two chapters, as described; go on that way, and set the tithi aside. Everything completes by the Ashtami tithi — it completes in seven days — and on the Ashtami you have only the Rahasya and the rest to do.
May the Surya mantras be recited at night?
Ordinarily it is forbidden at night for the Vedic and the rest. Even going into the Tantrokta, if you must do it at night, then after three in the morning — at which hour it is still nearly night for you. But at the fixed night hour, the principal one, it should not be done.
What can be done while sharing a room away from home?
Do the Kali Kavach — there is no difficulty. And after completing a Saptashati Mahavidya krama, the speaker does not ask you to do the Havan of all thirteen chapters: do an ordinary Havan with a Stotra or Satnamavali of Bhagavati.
An advertised course sells the siddhi of all ten Mahavidyas over Zoom
He describes an advertisement that keeps appearing on Facebook in which a man speaks about the ten Mahavidyass, claiming to have transformed the life of several thousand — five thousand — people, though from no angle does he look fit to transform even his own life. He says the man announces classes on Zoom for the siddhi of the ten Mahavidyas, that he appears to be barely twenty-two or twenty-three years old, and asks the listener to consider what he is going to do.
How much purashcharana of the Kamakhya Kavach is prescribed?
Let Chandika be manifest within you at that time, he says. Do so much purashcharana of the Kamakhya Kavach, so much purashcharana, that the presence of the ten Mahavidyas which is in your body in a subtle form should be complete. On the day some mleccha stands with the intention of doing you harm, let Chandika manifest within you that same instant — let him tremble on seeing you, let him be stambhit on seeing you.
When may one take up the prayogic side and the Mahavidya forms?
After that, he says, when you become fit and Bhagavati gives you the way, if you keep doing that too then a great deal will come about. Then do the prayogic things and the forms of the Mahavidyass, having become initiated. It will happen; it will certainly happen; everything will happen — accept this, he says.
In what circumstance and on which mantra are the ten samskaras actually done?
The speaker turns the question around. People are nowadays doing much japa of Bhagavati Tara's mantra, as they were doing Bhagavati Bagla's in between. Suppose you feel a mantra is not giving effect. One channel on YouTube says do the japa of this mantra of Bhagavati Tara; another channel says that if a mantra is not giving effect, do its ten samskaras. But neither of the two is telling you whose samskara must never be done. Will the mantra you are doing japa of ever take a samskara? Which mantra is it — a devata's, a Mahavidya's, a devi's, a yogini's? Of which kul? In which kul is the samskara done in which way? Is it the same for all?
What should one do when big channels hand out Chhinnamastika's mantra publicly?
A listener says that on big channels people are giving out the mantra of Chhinnamastika Mata and saying no mala is needed for it, that he tried to tell people in the comments and was abused, and so he stopped speaking. Then this is the very subject, the speaker says — what need is there to speak? Say nothing. Let them do Chhinnamastika, Dhumavati, all of it. Those who are giving it and those who are speaking, that is their subject; and those who are listening, that is theirs.
What does the Parvati Gita say about who may do the Mahavidyas?
The speaker says that by saying such things — that so-and-so people say, that knowledgeable people say this sadhana cannot be done — they have created a confusion in people's minds that the sadhana of this Mahavidya cannot happen. See the reference, he says: in the Parvati Gita Bhagavati has said that you may take diksha of any one among the ten Mahavidyas and do it. So have those who are saying that you cannot do the sadhana of Dhumavati, that you cannot do the sadhana of Chhinnamastika, become greater than Parvati ji? It is absolutely not so. They are confusing you so that you may not be able to do sadhana, so that shakti may not be obtained by you, so that you may not become knowledgeable. They want to rule over you — that is why they are forbidding you this sadhana.
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.
Can the Dhumavati mantra be japa'd at home when a very bad time has come?
Asked whether, when a very bad time has come, the japa of the Dhumavati mantra may be done at home, the speaker says he has given the answer to this question in all the previous lives — and in his view, brother, you cannot do it.
Can a Mahavidya be sidhed?
Asked about the origin of Bhagavati Aprajita and why she cannot be sidhed, the speaker says that no Mahavidya can ever be sidhed by you or by him. He does not know what anyone means when they speak of the siddhi of a Mahavidya. Whose siddhi takes place? Even their yoginis bestow grace. The sevikas, the paricharikas of the upa-yoginis have so much capacity within them that there is nothing they cannot do — it is they who are sidhed, and even that in a very subtle form, remaining within great limits.
How should the Durga Saptashati be recited?
Asked how the Durga Saptashati should be recited, the speaker says: recite the Durga Saptashati by the Mahavidya krama, which has been taught on this very channel — in which on some day one adhyaya, on some day two adhyayas, and on some day three adhyayas are to be recited. In it you will not even need to do shraap vimochan and the like. There is a live too on the paath of the Durga Saptashati; listen to it fully and every one of your doubts will be resolved in it.
What is needed against a ghunghat masani, and what of sapta mritika in the Bajrang Baan?
In this, the speaker says, the support of high-order tantra sadhanas has to be taken; the support of the Mahavidyas has to be taken. Asked whether the sapta mritika is to be mixed into the flour of five kinds of grain used at the time of the Bajrang Baan, he says: if you mix it, that is excellent; and if you do not mix it, there is no matter either.
Mahavidya-krama Saptashati in Hindi when a daily full path is beyond one's strength
The speaker says the great lesson from this man's life, for everyone including himself, is: do not do it the wrong way, and do not take the Saptashati as a joke. If you do not have the strength (samarthya) for a daily path, why do it at all? Don't. Do it by the Mahavidyas krama, with bhava, in Hindi — that gives positive results, and its vidhi and the experiences from it he has taught separately. People are in too much of a hurry. Do not run away from Bhagavati; to come near her, walk the right path. If we cannot leap four steps at once, either become capable of it or climb one step at a time, calmly — that is where one's wisdom lies.
Stambhan's root capacity in the world belongs to Bhagavati Pitambara
The speaker says the capacity to perform stambhan belongs, in the most fundamental power in the world, to Bhagavati Pitambara. Listeners are not unfamiliar with the word bandhan, he says, but the whole vidhi vidhan and system behind it is what needs setting out.
All subordinate powers draw their capacity to bind from the Mahavidya
The speaker describes Bhagavati's tattva as a powerful gathered mass of stambhan shakti, by whose capacity everything stays stambhit and halted in its place. All the other subordinate powers obtain their capacity from this Mahavidya and only then complete work connected with stambhan.
As asuras grow powerful by Shiva's boon, every stambhani process carries this tattva whatever its root form
The speaker offers the analogy that asuras too become powerful by obtaining a boon from Bhagavan Shiva, and then attempt to attain Indratva or seize it. In exactly the same way, this tattva is present in every kind of stambhani and bandhan process, whether Bhagavati's root form there is one of the Dasha Mahavidyas or some other.
Kokh bandhan or a bound intellect needs Mahavidya paath and prayoga done with sankalpa
For kokh bandhan, or confusion of the intellect, or a bandhan of that kind, the speaker says you will then have to make full and proper use of divine energies, or have it done — paath connected with the Mahavidyas, prayogas, Mahavidya work of that kind. When you have such things done with a sankalpa made, the cutting of these things happens very quickly.
Can a bija mantra or Mahavidya mantra received in a dream be taken up for japa?
It depends, the speaker says. Ordinarily, whatever mantras are received in a dream should certainly be done mentally to some extent — 11 or 21 times at least. But if the matter of a purashcharana arises, that should be done only after discussing it once with someone capable, whom you trust and who has knowledge — because many times a subject is raised precisely in order to cause harm.
In how many amnayas are Baglamukhi and the Mahavidyas worshipped?
He says Bhagavati Baglamukhi too is worshipped in the six amnayas in different forms. It is not that she is in four amnayas or in only one — her presence is in all the amnayas. The ten Mahavidyas belong to all the amnayas. The deeper a person goes into this, the more he will come to know.
Are the mantras of Bhagavan Dakshinamurti keelit?
Asked whether Dakshinamurti's mantras are keelit, and whether the Mahakal jyotirlinga is called Dakshinamurti because the jyotirlinga is south-facing, he answers that in the field of tantra the subject connected with Bhagavan Dakshinamurti cannot be fully accomplished without a guru. Many mantras connected with him are being circulated today as things one can do — but he is the Mahabhairav of Bhagavati Tripur Bhairavi, who is the fifth vidya among the ten Mahavidyas, and he is her Bhairav. Leave aside the question of keelit or akeelit.
How are the peeths arranged at the Kamakhya kshetra?
Taking Bhagavati Tripur Bhairavi as an example, he says that when you go into the kshetra of Kamakhya ji, Bhagavati Tripur Bhairavi's place is toward the lower side. Maa Kamakhya is above, Maa Bhairavi is below, and in between is Bhagavati Dhumavati. Now why is Bhairavi below, what is the secret of that place, and why is the Kakshap Kund there?
Is one form of the Devi more powerful than another?
Do not fall into this business, he says, of thinking that this form is more fierce, that there is more capacity in it. Brother, capacity is in all of them. There is no shakti at all who is not capable. Every shakti is in herself sarva-samartha and endowed with all capacities.
What is neglected about Bhagavati Parvati?
Concerning Bhagavati's mool form, Bhagavati Parvati ji, he says, only a normal discussion of the katha kind takes place — one only hears this in kathas. There is no discussion at all of Maa's mool form, that she herself is the mool source of the ten Mahavidyas, that from her all shaktis will manifest, in fierce form. This, he says, you have to understand.
What is the protection against Muslim tantra?
To be saved from Muslim tantra, he says, first of all make the maximum possible use of the Hanuman Janjira.
Which Mahavidya should a worshipper of Hanuman ji and Ram ji do?
You can do puja connected with any Mahavidya at all, he answers; it is not that you will select only one. If you are asking in that way, then you can do that of Bhagavati Mahavidya Tara sattvically, reciting her Ashtakshari and so on, or you can do that of Bhagavati Kamala. In an ordinary way, if you want a Mahavidya, you can do Bhagavati Kamala or Bhagavati Mahavidya Tara; but in any case you can do any 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.
Which is Sri Krishna's mool shakti?
Narendra Meena ji asks a very good question, he says, noting that in one of his videos he had said that Sri Ram's mool shakti is Ma Tara. It will surprise you to know, he answers, that in the vishwa swaroop darshan which Bhagavan Sri Krishna gave, the grace of Bhagavati Mahavidya Tara has somewhere been at work; Bhagavati Mahavidya Tara is the root yaugik shakti behind the darshan of the Bhagavan's virat form. And lifelong, by the grace of Bhagavati Vindhyavasini, it is held that Sri Krishna in his avatar was most able of all in generating maya.
What is the best way to fix one's ishta?
One should leave the grahas and go up to the deva shaktis, the speaker says: do the seva-puja of whichever deity relates to the graha situated in the fifth house. He himself says it is best to go by the nakshatra — do the seva and puja of the presiding deity of your nakshatra.
Which form of Mata Lakshmi is best for upasana?
Asked which form of Mata Lakshmi is best — Kamala being bathed by Airavata, Lakshmi seated on an elephant, the four-armed beauty — the speaker answers that the one named, the Kamala form with the abhishek by Airavata, is the finest. So too Lakshmi ji seated on an elephant, or seated on a lotus. Trading classes should do upasana of Bhagavati Kamala in this form; those who wish to go into tantra, of Bhagavati Tripurasundari, Shri Vidya.
Whose upasana gives ashta siddhi and mahasiddhi in this age?
Asked whose upasana among the hundred mahamantras can give ashta siddhi and mahasiddhi in this age, the speaker answers: do upasana of Bhagavati Mahavidya Kamala. Becoming duly initiated, do her panchang sevan and thereafter dashang sevan and so on, and continue her upasana for the whole of life.
An independent Saptashati exposition, the Gupt Saptashati, Devi Rahasya and the ten Mahavidyas.
It will be enjoyable further on, the speaker says, when they do an independent exposition of the Saptashati. The Gupt Saptashati was being asked about just now. Then there is the Devi Rahasya. Then, when the whole series is begun, there will be separate discussion of the ten Mahavidyass, and in it discussion of the yoginis of each one — discussion for the sake of information. Sadhanas are a separate subject; the subject of sadhana is different, but there should be knowledge, and the aim is that you should have the information.
What rules govern a daily Saptashati recitation in the Mahavidya krama?
Morning is best if you can do it then. The krama runs seven days — begin on Sunday and complete on Saturday; the Mahavidya krama completes in seven days and you proceed accordingly.
What should someone do whose Shani sits in the second house, without any initiation?
The Tara answer given in the Shani live was specific to that context. Where a Dasha or Mahadasha is running, Deepdaan for Bhagavati may be done. Best of all, with no Deeksha, is service and worship of Bhagavati Durga — in which the presence of all ten Mahavidyas comes about — or of Bhagavati Kamakhya.
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.
Should a woman against whom a Kamakhya prayoga was done recite the Kamakhya Kavach?
Yes — whoever did it is the one acting against Dharma. Recite the Kavach and grace will certainly come upon you; Bhagavati Kamakhya's Kavach carries the presence of all ten Mahavidyas. Be at ease and do it: your path of protection will be opened and your enemy will receive a fitting punishment.
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.
The knowledge sat with those inside a guru-shishya parampara, and secrecy had its cost
Those who did sadhana within a guru-shishya parampara and travelled to the tantra peeths, tantrokta places, siddha peeths and Mahavidya peeths held the knowledge of these most hidden subjects. The speaker adds that the tradition of keeping things secret has also done us much harm, because those who are genuinely fit for them sometimes never receive them, and those to whom they should be given are not given them.
What is the greatest mark of Bhagavati Tara's swaroop?
Every swaroop Bhagavati has taken has its own greatness, he says, and none can ever be called greater or lesser. The greatest greatness of this swaroop is that when Bhagavan Mahadev drank the poison and began to become unbalanced, Bhagavati took the swaroop of Tara and, taking Mahadev in the form of a child, gave him milk from her breast. Here she became the mother-swaroop of Mahadev, and on that account the halahal poison came to be situated in his throat — she it was who made it stambhita in the throat.
What is said about Shri Krishna and Mahavidya Tara?
It is said, he reports, that Bhagavan Shri Krishna became capable of showing the darshan of the Vishwa swaroop by the grace of Mahavidya Tara alone. Now if you are a Vaishnava, understand it as you will — but in the Shakta sampradaya all these things have very great importance, and none can ever be held separate from another.
What should you do on that night if a mantra you have long been doing gives no effect?
If for a very long time you have been performing the siddhi of any mantra — siddhi meaning that you want its effect and the effect is not coming — then on this day there is no need for you to install a swaroop of Bhagavati Tara before Bhagavati Durga. Within Bhagavati Durga the ten Mahavidyas are established; within Bhagavati Parvati all the shaktis are established; all are her own swaroops.
In the Mahavidya krama paath, are utkilan and shaap uddhar necessary?
Answering Naveen Kumar ji, he says he has explained this in detail in a live video, and tells it again: whenever we do paath in the Mahavidya krama, then utkilan and shaap uddhar are to be done on the first day only. Because we are not doing the whole paath in one day, it is not to be done daily. And as to whether it is necessary — in the Mahavidya krama it is not necessary, because we are not completing the japa of the Saptashati; we are doing paath, of different adhyayas on different days.
The Chhinnamastika vidhan is deferred to the Gupt Navratri because its mantra makes the subject too long for now
It will not be possible this time, the speaker says, because the mantra it requires makes the subject a little long, and he does not think it right to put out so long a video now, with time short. Next time, or after the Navratra when time comes again, he will put it out — at the time of the Mother's Gupt Navratra.
Can one simply do lakhs of japa of the Baglamukhi mantra?
Baglamukhi is a Mahavidya, the speaker says, and if you have done the japa of a Mahavidya's mantra then you have taken its diksha — which diksha did you receive, the thirty-six syllable one directly, or a kramagat diksha? That matter is very different. Merely saying we have done several lakh japa does not make it so; you cannot compress Baglamukhi into one sentence. She is not one whose mantra can be seen somewhere, or obtained, or heard of from someone's experience, and then simply japa'd in lakhs.
Can the Kubjika kavach be done?
Yes, the Kubjika kavach can absolutely be done, the speaker says.
How may a Navchandi anushthan be arranged so it is not a burden?
The speaker says anyone can do the Navchandi, and to do it by the Mahavidya krama. He points to the Shri Durga Archan Paddhati published by Thakur Prasad, in which this subject too is stated: if you wish, a Navchandi anushthan by the Mahavidya krama will take nine weeks. You will begin on a Sunday and complete on a Saturday, one Chandi at a time, doing the anushthan nine times in this way. It will happen easily and will be no burden.
A mahavidya purashcharana does cut such a prayoga, but a siddha sadhak is required.
The speaker says that for the rest — you, or a sadhak of that level — if you have done the purashcharana of some mahavidya, then by its effect those things are destroyed or removed; but a siddha sadhak is required for that. If a person who has done a small purashcharana makes the prayoga, difficulty will arise and it is going to make no difference. All the masanik ugratmak shaktis destroy these things.
How long does it take to perfect the ten Mahavidyas with 21 malas?
Asked how long the pratyaksheekaran takes if one does the sadhana of the ten Mahavidyas without deeksha with 21 malas in Navratri and obtains siddhi, and what happens if one does not do it afterwards, the speaker tells Zero King ji that he is quite up in the air. Nothing of this kind happens. Come down to the ground. If you will not do it, then brother, nothing will happen this way either and nothing that way — enjoy yourself.
How long does it take to perfect the ten Mahavidyas?
Oh brother, do you even know what the ten Mahavidyas are, the speaker says — you are asking a question like a child's, that the ten Mahavidyas will also be perfected. In this whole world, in the entire world, leave aside a Mahavidya: if even one Lok Yogini were to be perfected, then attachment to this very life would be released; they give so much. You are not understanding at all what a Mahavidya is.
How many recitations of Lalita are done in Navratri, and is there a havan?
On Lalita, and how many recitations are done in Navratri: at 51 it is done — it should not be done, he says. Of the Trishakti there will be no havan; the recitation you may do.
What can the Aprajita do if it is done rightly, and what if it is done wrong?
Aprajita comes in the category of the Maha Vaishnavi Mahavidyas. If her path is done properly, then even the state of whatever has been done by the bhoot-pret will be thrown into disorder; and along with the bhoot-pret, what will not happen there — such a beating will take place that they will not come near that house in their life. But if you do that same Aprajita wrongly in the path, if you go wrong in the pronunciation, in the mantras and so on, then that same Aprajita becomes fatal for you.
Are the Mahavidyas the Parashakti who need no support?
To a listener asking whether the Mahavidyas are the Parashakti needing no alamban, and about the eighteen-armed, ten-armed and eight-armed Devis, he says only this: how much samarthya is there in you and in me? Do you have the samarthya to please even an ordinary lok devi-devata? Forget the eight, the eighteen, the ten arms for now. What will be got from their seva-puja, what can and cannot happen, what the matters are — in the state you are in, instead of changing deities, do the seva-puja of those upon whom you are focused, in the proper way, and do the sadhana well. All the base has been given to you already; why are you anxious?
Can Ma Kali not grant moksha?
If Ma Kali cannot grant moksha, he answers, then not one of the ten Mahavidyas can grant moksha. Some greatly learned person, he remarks, has given the questioner knowledge of this kind — and what is he to say.
Who is the Bhairav of Tripur Bhairavi among the Mahavidyas?
Speaking of the ten Mahavidyas, he says one should know that of Bhagavati Tripur Bhairavi among the ten Mahavidyas, the Bhairav — the form that has been called Tripur Bhairav — includes Batuk Bhairav within it. That is, if in the Mahavidyas we are performing the pujan of Batuk Bhairav, then somewhere along with him Bhagavati Tripur Bhairavi too is being worshipped. Therefore in one's own home the puja of Batuk Bhairav ji should certainly be done.
Why is the Siddh Kunjika not for everyone?
Bhagavati has many mantras, among which the Siddh Kunjika has very many famous mantras, which have now been made viral — nothing has remained secret. In them the Trikhandi vidya and the Trikuti vidya are used. These trikuta and the like have been used, and that is precisely why it has been said: brother, not everyone should do this. These come among the Mahavidyas, they come among the para vidyas. When you make use of it and do not follow the vidhi-nishedh, then difficulty will arise — that is the very reason it has been forbidden.
How should the daily Saraswati path be done?
The vidhi of the daily Saraswati path has been given on the channel, he says; one may do the Mahavidyas in their sequence.
How is Karna Pishachini removed?
Take the help of a practitioner — a formidable practitioner of the Mahavidyas, or a practitioner of Bhagavati Van Durga, or a sadhaka of Pashupatinath Mahadev who has performed the Purashcharan of the Pashupatastra mantra. A remedy is not possible here: if she is genuinely attached, attempting a remedy will only increase your difficulty.
Is a new Deeksha needed to take up another mantra of the same power?
If you are already initiated and have performed the Purashcharan and obtained the mantra's Siddhi, you do not need to take Deeksha anywhere again. Take some other mantra of the same power, or its Anga Vidyas — with Pashupatinath there are many, Khadgaravan and others — perform their Purashcharan, and use them in a Shiva temple.
May a Rajaswala woman perform mantra japa?
The speaker rejects it outright. A very well-known Tantrik on the podcasts claims that a woman may do japa even then, including of the Mahavidya mantras, and that no Shastra says otherwise. Many have already given the proof from the Parashara Smriti — the first day Brahmaghatini, the second Chandalini, the third of Raja.
Why has Vamacara historically drawn criticism, and how does the author respond to it?
The author attributes historical criticism of Vamacara mainly to socio-religious bias rather than fair assessment, noting the mutual friction between orthodox schools (who called tantra "nastika"/heterodox) and tantric texts (which called Vedic ritual "snakes without poison," i.e. empty formalism) — while affirming Vamacara's validity is emphatically endorsed in tantra shastras when practiced with proper discipline.
An anointing that links a disciple to the guru’s lineage, which the shastras require before serious Mahavidya upasana
Shaktabhisheka is a ceremonial initiatory ritual reserved for practitioners of Shakti worship, involving symbolic anointing with specially consecrated waters — the author states the shastras require it of anyone undertaking serious upasana of the ten Mahavidyas or other advanced tantric rites, as it links the disciple to the guru's lineage and grants the empowerment and protection needed to handle its potent forces.
What are the ten Mahavidyas, and why is diksha considered necessary before worshipping them?
The ten Mahavidyas — Kali, Tara, Sodasi, Bhuvaneshwari, Bhairavi, Chinnamasta, Baglamukhi, Dhumavati, Matangi, and Kamalatmika — are the primary objects of worship in Shakta Tantra, and the author states their worship normally requires formal diksha first, since their mantras are extremely powerful and can otherwise be dangerous.
Kali is both the most primal expression of Shakti and the source from which all creation emerges; her worship grants freedom from time and death.
Kali, though listed first among the Mahavidyas and often seen as the most primitive expression of Shakti, is also held to be the source through which all creation emerges; her worship spans domestic and cremation-ground forms, and she is said to grant liberation by helping the upasaka transcend both time and death.
Sodasi, visualized as a sixteen-year-old girl embodying desire and beauty, holds the highest place in Srividya as Parabhattarika.
Sodasi, visualized as a sixteen-year-old girl symbolizing the totality of desire and eternal beauty, is also known as Kameshwari and holds an exalted role as Parabhattarika (the highest deity) in the Srividya system, popular among South Indian Shaktas and possibly traceable to Kashmir's Trika Shaivism.
Bhuvaneshwari rules the cosmos as its sovereign, and her bija is treated as the tantric equivalent of the Vedic omkara.
Bhuvaneshwari, whose name means "Divine Mother Goddess of the universe," presides as sovereign ruler over the cosmos, with her bija mantra considered the tantric equivalent of the Vedic omkara — proper worship is said to bring material wealth, protection, and inner fulfilment alongside spiritual growth.
Bhairavi governs death, disease and decay at the Muladhara, standing as Sodasi's correlate in a triadic structure.
Bhairavi is presented as Sodasi's correlate within a triadic structure — where Sodasi governs beauty and the origination of desire (manifesting at the head's energy confluence), Bhairavi governs death, disease, and decay (manifesting at the Muladhara chakra), while also epitomizing a fierce-yet-blissful nature and denoting an advanced female tantric practitioner.
Chinnamasta's severed head and streaming blood encode the cutting of ego and the rise of kundalini through the sushumna.
Chinnamasta, depicted holding her own severed head while blood streams into her mouth and those of two companions, is said to encode the spiritual truth of cutting through the ego and transcending the limited self — the flowing blood symbolizing kundalini energy rising through the sushumna nadi.
Baglamukhi grants stambhana — the power to immobilize an enemy or a negative force, outer or inner.
Baglamukhi grants the boon of stambhana — immobilization or paralysis of an enemy or negative force, external or internal — and her widely used mantra is said to be powerful enough that, per texts, advanced siddha upasakas could even halt natural processes when needed.
Dhoomavati alone among the Mahavidyas has no consort: the widow-form of Alakshmi, avoided by married women yet invoked to end extreme misfortune.
Dhoomavati, depicted as a widow without a male consort — unique among the Mahavidyas — is the tantric form of Alakshmi (opposite to Lakshmi), representing misfortune and desolation; the author notes her worship is traditionally avoided by married women or in households, though her prayogas are said to liberate one from extreme misfortune.
Matangi is the tantric counterpart of Saraswati, granting mastery over art and audiences; her Rajamatangi form is sought for political power.
Matangi, considered the tantric counterpart of Saraswati, grants phenomenal artistic expertise and mastery over audiences — the author notes her elevated form, Rajamatangi, is specifically propitiated by those seeking political status and glory.
Kamalatmika is the tantric allegory of the Vedic-Puranic Lakshmi, granting unhindered wealth and ascent.
Kamalatmika, the last of the ten Mahavidyas, is described as an allegorical representation of the Vedic-Puranic Lakshmi, granting immeasurable wealth and prosperity and propelling her sadhakas toward higher realms without hindrance.
What did Krishna do at Sandipani's ashram, and who are nara and Narayan?
At the ashram of the maharshi he attained as much as his yoga-nishtha and samarthya allowed, the speaker says, and through the sadhana of Bhagavati Tara — Jagadamba Mahamaya Mahavidya Tara — he composed a leela of holding the shakti of the world. In its root he also showed that this is the avatar of nara and Narayan: Krishna is the avatar of Narayan, Arjuna of nara — and nara descends from the amsha of Indra.
Should the Baglamukhi mantra be handed around freely?
Among the Mahavidyas, he says, Bhagavati Baglamukhi's form is the most current today, because it is said she will kill the enemy and finish him off. The mantra is distributed like roasted grain — everyone knows the sarva dushta line, but will not know its viniyoga, nor the nyasa, nor the difference between the aksharas, nor which beej goes in it, nor in which amnaya Bhagavati is worshipped, nor where she is two-armed, four-armed or eight-armed.
Why did Shri Krishna need that Mahavidya at Kurukshetra?
In the whole Mahabharat period, he says, when Krishna made time itself stambhit — so that only he was speaking and only he was hearing — and when he made the time and the place of the field of Kurukshetra stambhit, the need for that shakti, that Mahavidya, arose there.
How many forms of Brihaspati are held in the siddha paramparas?
In any jyotishiya calculation, when it is said that some celestial disturbance is to occur, the first condition looked at in the gochar is that of Bhagavan Brihaspati Dev. He has twelve forms; in tantra there are eighteen. In the siddha paramparas eighteen forms of the graha Brihaspati are held, answering the eighteen Mahavidyas of tantra bheda — we all know the ten Mahavidyas, but by tantra bheda there are eighteen, Twarita and Jwala Malini and Bhagavati's other forms all coming among the Mahavidyas — and with each of those forms one Maha Brihaspati is worshipped.
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.
Which portions of the Saptashati may be recited without a guru?
Among the stutis you may also do the Ratri Suktam; you may do the stuti of the fourth adhyaya; you may do the one given independently in the fifth adhyaya in the form of the Tantrokta Ratri Suktam; and you may do the stuti in the eleventh adhyaya. For the rest, the complete vidhi vidhan and the full path — its vidhi too he has given on the channel in the Mahavidya krama, for which you need no guru. When you go to recite in Sanskrit for some special purpose, or are thinking of a samput path, then you need a guru, so as to do it with understanding.
Who is the angry white girl seen repeatedly in a Chhinnamastika sadhana?
If you are doing the Chhinnamastika sadhana then you will surely be initiated, the speaker says, and he hopes so. And if you are not initiated, then be alert — she is appearing in order to make you alert. Do the Chhinnamastika sadhana only after being initiated. If you are initiated, then ask your guru about this and he will tell you: whichever marga you are in, some puja of that marga will have been left out, and that is why she is appearing.
What can be done for free by someone with no money at all?
Every single vidhan of the Durga Saptashati has been given on the channel, the speaker says. Nobody is asking you for ₹2100 — do it yourself. If you are poor, reading costs nothing. Light one lamp for two or three hours; if you cannot even light that, go into a temple; take an asana; buy one book of the Saptashati and take it with you. You know how to read Hindi, so sit and read it in Hindi. Read for nine days — the thirteenth adhyaya daily; and if you will not manage the thirteenth adhyaya, the Mahavidya krama has also been explained, so look at it and do it.
In their kula guru parampara Bhagavan Shri Krishna, as Narayan, is the greatest kaul
The speaker says that in the sampraday to which they belong — Bhagavati Vindhyavasini Mahadurga being in their region — and in their kula guru parampara, Bhagavan Shri Krishna himself has been held to be the Mahakaul. There is no kaul above him; he has been called the Mahakaul. And the whole definition of Shakta, that in the middle of the assembly there is the Vaishnav form, has been taken from Narayan himself. There is no greater kaul than Narayan, who at different times performed the param siddhi of the Dus Mahavidyas. It is these whom they hold to be the Param Guru — that is, our guru is in the very form of Narayan.
What should a sadhak do for sadhana and avaran pujan in Navratri?
Asked what a sadhak should do for sadhana and avaran pujan in Navratri, the speaker answers that the avaran pujan has already been learned. For the sadhana and the rest: first of all, Saraswati is not to be dropped. Do the Saraswati at the least by the Mahavidya krama. Do the havan and the rest, and at night-time the mantra japa; he will tell them about it.
Which of the ten Mahavidya forms should one take up?
The form toward which you have surrender, the speaker says, that form you can take up. Bhagavati has even said in the Gita that among my ten Mahavidya forms, whichever form one has faith in, one should take diksha in it and do it in the full vidhi vidhan.
What fruit does the ordinary daily thirteenth adhyaya give?
The paath which you do ordinarily every day — if you do the thirteenth adhyaya, the speaker says, that same fruit you will get from it too. You will get it by the Mahavidya krama as well. A hundred weeks will be taken.
Mahakali has sixteen nityas, Shri Vidya fifteen
In this, the speaker says, if you go into the dhyana form and the mantras and the rest, tantra is very extensive, and then all of them have their nityas. In this, Bhadrakali too has nityas, and Bhadrakali herself is also in a nitya form. Mahakali too has sixteen nityas. Now go into Bhagavati Mahavidya, go into Shri Vidya, and in Shri Vidya too there are fifteen nityas — and in a way there are sixteen nityas in them as well.
How can the Durga paath be done without diksha?
You can do it by the ordinary Mahavidya krama, the speaker says; you can do it in Hindi.
Baglamukhi controls prakriti itself, not only speech: the speaker's lesson from the cow case
The speaker says Bhagavati Bagla does not only stambhit a person's speech; it is said that by her shakti's grace a mountain can be set moving and a cloud can be halted, a pauper can become a king, the mute can speak and the very talkative can be made mute, and he says that is what was happening in the cow incident. He says a sadhak's life holds many events and experiences that are unbelievable, and an ordinary person will not accept such a thing until he sees it with his own eyes, but in the field of tantra, and especially of Mahavidya Bagla, she does exactly what an ordinary human cannot conceive. For a month and a half, two months, three months the farmer had no experience and not a leaf of his enemies stirred; an ordinary person would have given up, but when he took up the sadhana a third time and did it fully by vidhi-vidhan, Jagdamba who is present as prakriti controlled the matter. The message, he says, is that her control is in every place, and he hopes listeners will do their sadhana with more faith and firmness and never step back.
Why are yantras that combine many deities on one plate a foolish practice?
He attacks them. People say of a yantra that it is only circles and straight lines drawn. The fashion now, he says, is that ten or twelve yantras are set inside one yantra — ten Mahavidya yantras inside a Baglamukhi yantra, a big plate with each of the ten Mahavidyas drawn separately, hung in a room as a Sarva Badha Mukti Yantra. He calls this a great foolishness done for the sake of business.
Is the time of Holika dahan right for Dhumavati tantra?
Asked whether the time of Holika dahan would be right for Dhumavati tantra, he says that such a thing simply cannot be said.
Can the satnaam be done for all ten Mahavidyas without diksha?
Reminded of his teaching that no anushthan of the ten Mahavidyas should be done without diksha and that only the satnaam should be done, and asked whether that can be done for all the Mahavidyas or only some, he says that even doing it in all of them would have to be thought about; certainly not all can be done. One should choose the place and do it according to what is fitting and needed.
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