Mala
Every question on the site tagged Mala, each answered from a timestamped source rather than a summary written from memory.
A prayer rosary, typically of 108 beads, used to count mantra repetitions.
218 notes from our sourcesNotes from our sources
Choosing the mala for a Bhairav sadhana by the placement of Venus
The speaker says the mala is sphatik or rudraksha, decided by jyotish: look at Venus in one's lagna kundali. If Venus is the giver of gain, well placed in any house and in no condition in the 6th, 8th or 12th, then sphatik; if not, a rudraksha mala — any rudraksha works, especially five-mukhi, or eight- or nine-mukhi. The rudraksha mala must be new, and the mala is to be worn afterwards. If one cannot wear sphatik or rudraksha for any reason, such as a skin allergy from the rudraksha's thorns, take a hakeek mala in whichever colour suits one's lagna and grahas — black hakeek if Shani is good, or blue, yellow, red, any colour.
Preparing the mala before a Bhairav sadhana: milk wash, Shiva mantra, pran pratishtha, no gomukhi needed
The speaker says that after bringing the mala, if it is rudraksha, wash it with raw cow's milk and Gangajal, do one mala of Shiva's panchakshar mantra on it without adding Om, and then begin the main Bhairav mantra shown on screen. If the mala is sphatik or hakeek of any colour, do a proper pran pratishtha of it before Bhairav Ashtami; the method is in the channel's early videos and one can do it oneself without anyone's help. For rudraksha the pran pratishtha is not necessary but may be done. A gomukhi is not compulsory: the mala can be covered with a red cloth, a red gamchha or a Ramnami chadar, since it is to be worn later.
A Vishnu worshipper wears tulsi with a das mukhi rudraksha, worn again for daan and pitru karma
Spiritual wear should match the deity being worshipped — for example, a Tulsi rosary alongside a 10-faced (Das Mukhi) Rudraksha consecrated to Vishnu — and wearing Rudraksha during worship, charitable acts, and ancestral rites is said to multiply spiritual merit.
Holika-night dahi vada offering that restores a siddha mantra
The speaker's vidhan for the evening of Holika Dahan: prepare at least nine urad dal dahi vadas, set them one each on nine leaf-plates (sal leaf best; banana leaf, market dona-pattal or small clay pots will do), top each with dahi and a little Gud, and do it after the daily Guru–Ganesha smaran, ideally without garlic or onion that day. For a Sabar Mantra, lift each plate and speak the mantra over it at least nine times (three or five if it is very long); for an Ekakshari or deity/mahashakti mantra, hold each plate in the left hand and do one Mala with the right, nine malas in all. Cover everything with a large sal or banana leaf, carry it to the Holika Dahan site, tell Narayan that you offer this siddha mantra as Havya into the holy fire and ask him to make it fully effective, offer it all and come home. He says the timing should be worked back from the Holika Dahan hour according to how long the mantra is.
A guru-given mala or rudraksha breaking when abhichara strikes
The speaker says that if you wear a Mala received from your Guru or from some siddha person, it will certainly break when an abhichara process is done on you; a bead may break or the whole mala may break, and a large auspicious Rudraksha bead you wear can split into two pieces. If a Marakesh influence is on according to your horoscope, he says, it will surely break at that time, when death-like suffering is due; the rudraksha, being a part of Rudra, takes it on itself first and protects the person.
Adding Bhagwati Parvati's Saptakshari mantra alongside the Panchakshari purashcharan
The speaker says that whenever we do japa of a mantra, doing japa of its shakti too — the Panchakshari is a purush mantra, so its stri shakti — brings still more special grace; so those doing the Panchakshari purashcharan do well to also do a Dashamsha of Bhagwati Parvati's Saptakshari mantra. He states plainly that this is from his own experience, not from the Shiv Mahapuran, and there is no pressure to do it. If ten malas are not possible, even a single Mala of the Saptakshari, given in his PDF, is fine; no separate rosary is needed — if you have one, use red chandan, red moonga, red hakik or nine-mukhi Rudraksha, otherwise do that one mala on the same mala used for the Panchakshari and offer it to Bhagwati.
Structure of a one-month Panchakshari purashcharan: five lakh target, daily malas and a daily sankalp
The speaker says to keep the target of the purashcharan at a minimum of five lakh, which he counts as 5,000 Malas. With even three hours set aside, the japa is done comfortably in two to two and a half hours: at least 166 malas a day — call it 171 — over 30 days gives 5,130 malas, completing the five lakh and one full Purashcharana, which in Shravan bears the very best fruit. If 171 is not possible do 100, or even 50, but at least 1,250 malas in the month — a sava lakh — must be done, and do not dwell on the lower number. He also asks that the Sankalpa be taken every day, not once for the whole month — he has nothing against a single vow if you prefer — so that if it breaks for some reason there is no distress: the target stays five lakh, but sankalp and samarpan are done daily.
Why a mala needs prana pratishtha before japa or wearing
The speaker says a Mala that has not been given Prana Pratishtha cannot give its full effect, so to use its divinity fully the mala must certainly be consecrated. This holds whether the mala is for wearing or for japa: even one meant for wearing is first consecrated, then mantra japa is done on it, and only then is it worn round the neck, after which it is fully charged with divinity and shows its full effect.
Viniyoga and prana pratishtha mantra of the mala, held in the hands
The speaker says the prana pratishtha mantra is read only with its Viniyoga, which he gives: Om asya shri prana pratishtha mantrasya Brahma Vishnu Rudra rishayah, rig-yajuh-samani chhandamsi, prana-shakti devata, aam bijam, hreem shaktih, kraum keelakam, asmin male prana-pratishthapane viniyogah. After the viniyoga the whole Mala is taken into the left hand and covered with the right, and the prana pratishtha mantra is recited. He does not speak that mantra in the video; he says it will be in the description, along with a PDF of the full vidhi.
Upachar offered to the consecrated mala
The speaker says that after the prana pratishtha mantra the Mala is laid on the peepal leaves and a flower is offered with "Om sarvashakti swarupane shri malayai namah pushpam samarpayami". Then a Bhog of Laung and elaichi is offered, then a flower again, then a little Chandan and then Kumkum with the same mantra ending "chandanam samarpayami" and "kumkumam samarpayami", the kumkum going on the Sumeru. Then the Deepak is shown with "deepam darshayami" and set in the agni kund, and Dhoop is shown with "dhoopam darshayami". With that, this part of the vidhi is complete.
Bead-by-bead abhimantran of the mala with the Ishana, Aghora and Tatpurusha mantras
The speaker says the full method is to hold each bead and recite the vowels and consonants nasally, from a to am and ka to ksha, enclosed in Om as a Samput. But ordinarily two mantras suffice. First, with a little chandan water, chandan is applied to every bead while the Ishana mantra is spoken (Om ishanah sarvavidyanam ishwarah sarvabhutanam brahmadhipati brahmanodhipati brahma shivo me astu sadashivam), because Ishana, Shiva's form, is the lord of all vidyas and mantras; after all 108 beads, the Sumeru is charged with the Aghora mantra (Om aghorebhyo atha ghorebhyo ghora ghoratarebhyah sarvebhyah sarva sarvebhyo namah shivebhyah). Then a second round over every bead with kumkum and the Tatpurusha mantra (Om tatpurushaya vidmahe mahadevaya dhimahi tanno rudra prachodayat), the sumeru again with Aghora. The Abhimantran of the mala is then complete.
First japa on a newly consecrated mala and its completion
The speaker says that once the abhimantran is complete, the Mala is taken in the hand and the mantra one means to do Japa of on it, for instance a mantra of Bhagwati Durga or Mahalakshmi, is recited at least eleven times with the mala closed in the hand, or else once fully over every bead (for the Shreem mantra, "Om shreem namah" on each bead). The mala is then placed back on the peepal leaves and, if one likes, a Kapoor Aarti is shown once. With that the prana pratishtha of the mala is complete and it can be used for japa or for wearing.
What should be done when a personal error occurs during Sadhana, such as a broken mala?
Performing an Abhisheka of Lord Shiva with jaggery and yogurt initiates pacification of curses, flaws, and ritual mistakes from the first day; a broken mala should simply be acknowledged, re-strung, re-consecrated with formal purificatory rites, and practice resumed without superstitious dread.
What should be done with the clothes, asana and mala used at the Kumbh?
Keep them carefully and never give them to anyone else. Use them lifelong, even torn; keep a torn one at the head of the bed; pass them to spiritual heirs — and never trade them away to a utensil-seller.
Which mala may be used, and is a Rudraksha mala required?
Everyone may perform japa on a Kalagni mala, particularly of Bhagavan Shiva, Bhairava and Hanuman. And the Panchakshari Mantra may certainly be performed without a Rudraksha mala.
What rules govern a mala received or worn from the Kumbh?
Wear it after bathing and it may be worn always; remove it at night where a Rudraksha risks being crushed, and re-wear after the morning bath. During menstruation only the Kamakhya mala is kept on; after Sutak the thread is changed and the mala passed through fire.
Mala, gomukhi and chandan for the Datta ekakshari japa
The speaker says the Mala for this japa is of Rudraksha, strung in yellow thread, and the Gomukhi is to be yellow too. On the forehead wear yellow cloth and a lepan of yellow Chandan; do not apply red chandan at the start of this sadhana. As an alternative, a lepan of Kesar may be used.
Sadhana cloth, asana, mala and gomukhi reserved for the sadhak alone
The speaker says the cloth used in this sadhana is not to be worn in daily life, only in pujan and paath. No other person should use those clothes or the asana, and no other person should touch the Mala or the Gomukhi; the sadhak alone uses all of them.
Where should the Swarnakarshan Bhairav potli from Diwali be kept?
The potli of Swarnakarshan Bhairav ji made at Diwali may either be hung near the main door of the house or kept in the puja sthan; it may be established at either of these two places. And its mala you may wear daily after doing japa on it. Those who have not obtained a tantrokta mala for the mantra of Mahabhairav, or who could not take one, or have nothing at all — for them too, doing japa on that mala and wearing it is most excellent.
When should a tantrik pratishtha be renewed?
Tantrik pratishtha, whether of a mala — meaning here those who are doing pujan according to the tantragat parampara; this subject is not for ordinary people, it is for them — has this rule, he says: the guru gives the upadesh that from within the guru mandala, that is, the guru's dada guru, pardada guru, up to the third, the parameshthi guru, let us say up to the parat-par guru, whosever birth tithi and the like falls, whosever birth festival is celebrated, on any of those tithis in the year the pratishtha of the mala should be done again.
When is a separate pratishtha not needed at all?
It is the same for a mala too: for manikya it is different, for moonga different, for rudraksha and the rest different. But even so, if you are doing daily puja — that is the traditional matter — if you are doing daily seva and puja, doing daily japa, doing daily aarti, and if at least once in the year, but now even once in a month, you are performing the process of havan and the like, then you do not particularly need a separate pratishtha.
What kind of japa target can one take up in the Kumbh?
Now if someone in the Kumbh takes the goal of doing at least a hundred malas of japa every day, he says — at the least; and if someone within that says we will do two hundred, a hundred in the morning and a hundred in the evening; and if within that some lion turns up and says, bhaiya, morning, noon and evening; and if some great one and a quarter says a hundred malas at all four times.
Should one buy a new mala or asan for this?
But the materials and the time will be the same, he says: you should have your own mala for japa, the one on which you have been doing japa already. Not that you will take a new mala and do japa on it. Not that you will now bring a new asan. The asan that you had before, the mala that you had before, the one on which you have been doing japa — keep this in mind.
What should be done if the thread at the Sumeru begins to fray?
It is not to be cut, he answers. Once japa and the rest has begun, it is not to be cut. What has to be done before the pratishtha may be done; after the pratishtha, no cutting about should go on.
May a ratna mala be taken off at night?
Absolutely, he answers: you may take the ratna mala off at night and wear it in the morning; there is no difficulty in it.
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.
What is the fiercest form of the white gunja mala prayoga?
Yesterday a prayoga was described, the speaker says — according to vanaspati tantra, the use of a mala, how one is to use a mala of white gunja for the destruction of certain thoughts. Asked how ugra its vidhan will be, he recalls that he had said to keep apamarg wood in the eight directions, in the hand itself; upon that apamarg wood you can afterwards do dhooni.
Who may wear the tantrokta rudraksha mala of the Mandar Vidya anushthan?
In the brihad anushthan of Van Durga and Bhagavati Baglamukhi's Mandar Vidya, the tantrokta mala of rudraksha that is to be made for Bhagavati is not to be worn by you, the speaker reminds listeners; it will remain on Bhagavati's Shri vigrah. It may be made to be worn by every shakti related to the Shri kula, and if there is a Shri vigrah of Bhagavati Durga ji, it may be made to be worn on that too.
On which forms should the Mandar Vidya rudraksha mala be placed instead?
Put it on the saumya shakti — the form of Bhagavati, of the Devi — and especially, if there is a vigrah or a picture of Bhagavati Lakshmi ji, put it on that. If there is none, nothing has to be brought; there is no difficulty. Seat her in a beautiful vessel, or in one of the copper tiffins that are available, spreading a red cloth in it, and show dhoop and deep daily. Even this much is a great deal.
Which rudraksha may be worn, and which mala is japa done on?
Wear the panchmukhi Kalagni rudraksha, or the Bhairav rudraksha, or the Bhairavi rudraksha — whichever you wish, or as your own state may be; but the mala is compulsory in Bhairav ji's seva puja. If japa is done on the rudraksha mala itself while wearing it, the effect of the mantra japa increases many times over. Japa on kala hakik and other such tantrokta matters are separate subjects.
What is it that actually goes with a person afterwards?
Rise above these subjects, he says. Even if you earn ten crore, it is this that will go afterwards — the pind that is being offered, the daan that is being made, the mala that is being told, the japa; and the listening to subjects endowed with shastra and nishtha, by which your mind becomes healthy and becomes devoted to your aradhya and you do seva puja.
What is the danger in buying a premium rudraksha mala?
When the dev diksha anushthan was to take place in the Kashi region and malas had to be arranged because people did not have them, he says he was told to buy the mala and did not have a tantrokta mala at the time. They went to buy there: premium quality rudraksha beads at 3500 or 4000 rupees. On seeing them it was clear there is nothing premium about it — it is our premium that is going to be cut. For those who do not know, in the name of premium something is stuck onto it. Someone messaged him a photograph saying there is an extra hole; that is not an extra hole, it is worm-eaten.
At what hour should the riverside sadhana be done in summer?
Where the river is flowing, healthy and clean all around and the environment is healthy, sit there and do your anushthan. It is the hot season and the sun is so strong, the temperature going to 45 or 50 degrees — do not go at midday to give up your life. Go at dawn; complete whatever sadhana you can by 7 or 8 and come home. If you go at 10 your health will fail, and the next day a message will come saying you told us to do the Batuk Bhairav anushthan and now we are on saline.
Is the mala of a sadhana ever changed?
To Durga Prasad Jaiswal ji he answers: absolutely not. Only the first time — in that sadhana, when you do mala japa the first time, and then when you do the sadhana a second time, the mala of the first time we have worn, and that has become for life. And the second time that mala is not to be changed. It is for the sake of protection, to be used in that vidhan; and as he had said earlier and said in today's video too, do the japa while wearing the mala so that balance is maintained. The mala will never change.
Japa setup for the days before Holika: cloth by deity, seat, direction, lamp, mala and daily count
The speaker says the japa method follows the deity of the mantra: red cloth for fierce deities like Bhagwati Kali, red or yellow for Hanuman, yellow for Pitambara, yellow or red for Bhairava. The seat is wool or Kusha Asana, the direction always east or north, and a single lamp stays lit for as long as one does japa; a Rudraksha mala is best. One remembers Bhagwati Sabari — a form of Durga, from the time of Shiva's Kirateshwar avatar and Parvati — and one's Kuldevi and family deities, then does at least one mala (108) daily, so that in the three or four days the mantra is memorised and its japa already under way.
Purifying a mala with camphor fire after sutak-patak in the house
The speaker says Agni Dev has the boon that whatever he touches becomes pure. So when Sutak-patak has fallen on a house and the sadhak resumes sadhana, there is a provision to restore the purity of a thread-strung Mala by touching it to fire: light a Kapoor flame, meditate on Agni Dev, and pass the mala lightly through it — that mere touch purifies it.
On which tithi should the Batuk Bhairav Hriday anushthan be begun?
The speaker says one should begin from the Krishna Paksha Ashtami tithi of any month, or from any auspicious tithi that falls on which we begin a sadhana — whether it be the time of Navratri, the time of Shivratri, the Ashtami of Krishna Paksha, or any other parva kaal. With the mala kept earlier for the mantra japa, one should do at least one mala of the Bhairav mantra done before.
Panchopchar pujan, with the 108 paths counted on supari, karmala or a mala while a single flower is held in hand.
The speaker says the pujan of Batuk Bhairav will be done by the ordinary panchopchar vidhi, and the 108 paths will be done upon a single flower. Keep something to count with — you can count with supari, with the karmala, or with a mala in the other hand. In one hand you will hold a red or yellow flower, or a rose, and holding that flower do the 108 paths; or if you are doing less, 27 paths, then do 27, and that flower is to be offered first of all.
How should a Navratri anushthan be completed, and what if a mala is left over?
Complete it within eight days, and on Navami finish by doing the havan and the kanya bhoj and so on. Asked by a listener whose puja paath has been broken since Tuesday because blood begins to flow as soon as the foot is placed down, and whose mala is left over, whether it can be completed after Navratri, he says yes, absolutely it can.
How is a mala treated in the Mahabhairav mantra japa?
A mala such as the one used when we do the japa of the Mahabhairav mantra has a different process, he says: in that we should take it off, do the japa, and then wear it. Asked about a Kaal Sarp Dosh or a birth on Amavasya, he says a little seva of Bhagavan Shiva ji should be done; and if you cannot do Ma's shringar, have it done at the temple.
How should the Navadurga Yogini sadhana of Bhagavati Brahmani be done?
Asked about Bhagavati Brahmani in the Navadurga Yogini sadhana in Navratri, he says the mantras relating to her sadhana have been told; do the anushthan of that mantra, doing at least 27 malas of japa every day, and on the last day complete the process of the havan and the rest.
How much japa is done at a shakti peeth on this night?
Taking a small example of how one is to recognise, the speaker recalls their earlier point that on the night of Sharad Purnima shaktis certainly come to all the divine shakti peeths and such ancient temples. So if we go to such a region and do mantra japa — a hundred malas, two hundred malas, or sit all night without counting malas, from nine at night or from eight, and go on doing japa till three or four at dawn, the legs aching, getting up and sitting down again.
What does a Morangi rudraksha mala cost?
A whole rudraksha mala of a hundred and eight beads is available for a mere forty rupees, the speaker says — Morangi rudraksha, for only forty rupees; and now it has come down to twenty-five, it has fallen. In twenty-five rupees its beads are so large that you would say, good heavens, a full complete hundred and eight beads in twenty-five rupees.
What does a Himgiri rudraksha cost by comparison?
And if you go to buy the fully proper original one, the whole Terai kind which they call Himgiri rudraksha, the speaker says, then one single rudraksha of that costs two thousand five hundred or three thousand rupees — of the most normal quality. For one who insists that it must be exactly of Himgiri. As you go a little higher up, the price then goes on increasing the higher you go. Coming to Morangi, this is the situation.
Most people want Morangi because the respectable babas wear it, and earnings are best spent elsewhere
It is a wonderful matter that people like Morangi alone, the speaker says — the biggest thing being that fine and respectable baba people are walking about wearing it round the neck, walking about having taken Morangi. Go to Kamakhya, go to all these regions, and they buy like that, wear it straight away and go on getting photographs shot, saying it is excellent. So if you are earning lakhs of rupees, then spend it on these things.
How should a mala be built if money is short?
This thing should always be permanent, the speaker says. If you are taking any mala of rudraksha, or any divine object of that kind, or you are doing its whole pratishtha properly yourself, then take time. He says he too has a shortage of money — he does not make a mala at one go; a pure mala takes a great deal of time, a bead taken in a year, sometimes two beads, and only then is one mala created for oneself.
Why should a mala pass to the next generation?
So do this too, the speaker says: if you have a shortage of money, take the beads slowly and then make it; that is permanent. And let it be permanent in such a way that it does not remain limited to us alone — that after us our coming generation may also obtain that divine mala, told that this is your father's mala, so much japa has been done upon it, so much puja has been done upon it. The older that mala is, the more its divinity will increase.
Should a mala be replaced when it breaks?
It is not then to be changed, the speaker says. But this work that you do — no brother, this one broke, so take such and such a one, take that one — then it is of no use at all, and then all that japa and tap goes to waste.
On which mala should Mahalakshmi japa be done?
Asked whether the japa of Mahalakshmi Mai can be done on a nine-mukhi mala, the speaker says yes, and that it can also be done on a panchmukhi. Whichever you have — do it on the nine-mukhi.
Should the japa mala be changed for the Kumbh sadhana?
Keep the one already in use. The exception is a mala that is itself wrong — a plastic one, or one taken up unknowingly — which should be corrected before beginning a full Mandala rather than carried into it.
What should be done if the mala breaks during a Sankalpa?
Restring it, perform its consecration, and then as Prayashchitta perform at minimum eleven malas of japa together with a Havan before continuing.
Breaking the secrecy of a siddha mantra: mala touched, gaze during japa, boasting of japa counts
The speaker says that, not knowing how a siddha mantra must be protected, the sadhak lets another family member touch the Mala the mantra was japped on, japs with the mala outside the Gomukhi so that someone's gaze falls on him, speaks the mantra in a gathering, or — to be admired as a sadhak — tells people "I have japped sava lakh, I have done five lakh" and even recites the mantra when asked. Because the secrecy that had to be kept was not kept, the mantra's effect shrinks and fades. He compares it to the rishis of the Puranas whose Tapobal became zero when they gave a boon or a curse and who had to do tapasya again.
Should the Navarna mantra be done alongside?
No. Do not do japa of the Navarna mantra. If you do not know it, if you do not know of it, if to this day you have not held a mala — do not do it. Remembering Bhagavati, do only this much. It will not be fruitless.
What can be done when the hand aches during long japa?
This is exactly what the yoga danda is needed for. If that one is kept out, the people of the household will say one has become a whole baba ji or mata ji — but it has to be kept, because when you do very long japa and the arm does not support you, the yoga danda serves in that too. For one thing, we steady our nadi with it; and the second thing is that this help also comes in it.
May the mala be set down for a while during japa?
As for what the listener has written, that the mala and gomukhi should be put down and japa then done without the mala — for two or four minutes you can do that, there is no difficulty. But with the mala the difficulty is then this: where the bead was left, and how you are to pick it up again.
When may a peepal leaf be plucked for a mala's pran pratishtha?
Asked about the procedure for plucking the peepal leaf needed for the pran pratishtha of a mala, by a listener who wants to do the anushthan on the first day of Navratri: ordinarily you can go and bring it, there is no problem. But do not pluck it on a Sunday — leave out Saturday and Sunday.
Dakshina, durva, fruit and sweets, two small bhojpatra, a new gomukhi, and a genuine rudraksha mala meant for a lifetime of japa.
Some money for dakshina; durva grass, fruit, flowers and sweets. Two small bhojpatra will be needed. A gomukhi — a new gomukhi — and a new rudraksha mala. The rudraksha mala should be genuine and correct, the speaker says, because japa is to be done on it for the whole of life. In time, if you wish, you may also take a tantrokta rudraksha mala.
A rudraksha mala strung in yellow thread with a yellow gomukhi, made chaitanya by the pran pratishtha vidhi given separately.
For doing the japa the mala will be a rudraksha mala. It should be strung in yellow thread, and there will be a beautiful yellow gomukhi. The pran pratishtha vidhi, the speaker says, is available on this same channel, and he will also give the link in the description of this video — the vidhi for how the rudraksha mala is to be made chaitanya will be given there.
Which malas are forbidden, and who may use a tantrokta mala?
The mala should be genuine and should be correct; we will not take a wooden mala, the speaker says. Those particular persons who wish to walk the path of sadhana, who want special siddhi and grace, who want to learn tantra and mantra later on and who hold an expectation of special favour from Bhagwan Datta — such persons may use a tantrokta rudraksha mala, and may contact him on Telegram for it, where he will explain the full vidhan. Ordinary new people can do it perfectly well with an ordinary mala; only the mala must be genuine.
Mala for Shri Samba Shivaya Namah japa: consecrated panchmukhi rudraksha, never changed
The speaker says a panchmukhi Rudraksha Mala, easily available, is best for this japa. It should be sanskarit — he has taught separately how to consecrate a mala oneself — kept in a yellow Gomukhi, and bought good once, because once bought it must never be changed; the same mala is used always.
How much japa is done in the Guru Purnima diksha vidhi?
After that, as strength allows, he did japa of twenty-seven malas or 108 malas of Bhagwan Shiva's Panchakshari mantra. If there is no mala, do it with the karmala; if that too is not to be done, then sit for a quarter past an hour, or at least even fifteen minutes, and do the japa of the Panchakshari.
How much japa should be done daily through the sixty-day Savan?
Every day, as strength allows, take hold of 108 malas — resolve that 108 malas are to be done. If there is no mala, then fine: we will do three hours. If it cannot be at one time, then an hour and a half in the morning and an hour and a half in the evening.
Is japa done from memory, without a mala, of any use?
A listener says he has not been able to do mantra japa with a mala for two or three months but does japa whenever he remembers. The speaker asks which mantra it is: if you are doing a mala mantra in that manner, that is not proper. Everything has a maryada. Naam japa you may do at any time.
The mala is counted with the left hand while the right keeps touching the kusha to the bowl, the powder never knocked out.
Whatever you use to turn the mala or to count the 108, do it with your left hand. With the right hand, in which the kusha is held, keep touching it upon the bowl. The material inside — the powder you have prepared — must not be knocked out; it should not fall. Keep it safe, keep touching, and keep reciting the mala mantra.
Can Hanuman ji be taken as one's guru for mala japa?
Asked whether Hanuman ji can be taken as guru for mala japa, the speaker answers: why can he not be — accept him absolutely.
Can anybody sit for japa the way a sadhak does?
Bodybuilders do a great deal of bodybuilding, labour for hours in the gym, make six packs, wring out the muscles altogether — but can every one of them do sadhana as you do? Meditation they will do; in modernity a separate kind of dhyan has been made, that is all fine. But sitting and doing mantra japa as you do, will even five minutes of that japa be possible? If you are giving yourself five minutes to Bhagavan with full concentration, doing even one mala, know that it is dev kripa.
What rules come with mala japa?
But when you do mala japa, then its rules come in: how you are to do the japa, what the vidhi vidhan will be, whether nyasa is to be done or not, how the viniyoga will happen, how many kinds of nyasa there will be, and what rules you must follow after doing the nyasa. If you do not have this information, then go into the Ashtottar Shatnam.
What if loud japa disturbs the neighbours?
A listener says he does one mala of japa of the first mantra of the Argala on a sphatik mala in a loud voice, and that the people of the mohalla have troubled him a great deal, with arguments happening every other day. If people are being troubled by your mantra japa, the speaker answers, there can be two reasons — they may be afflicted by pret, and so difficulty is arising for them.
The japa can be done on a rudraksha mala, and videos of rudraksha seva puja and abhishek are on the channel
Absolutely it can be done on rudraksha, the speaker answers, adding that they have also put up videos of rudraksha in which their seva puja, abhishek and everything else is being done.
Can different mantras of one deity be japped on the same mala?
Asked whether japa of different mantras of one and the same deity can be done on one and the same mala: absolutely it can be done.
What is prescribed for those who do have the right to Gayatri?
Those who have the adhikar for Gayatri should certainly do at least one mala of Gayatri japa daily while looking at Bhagavan Surya Narayan, the speaker says. From this a special grace is obtained, an extremely special grace: the work that was to take a year for you will be completed within a month, whether it be a material work or spiritual grace.
Which mala should be used for the Narsingh mala mantra?
Asked by someone who wants to do the Narsingh mala mantra from one Navami to the next, after a five-day Ganpati anushthan from Kartik Shukla Chaturthi, he says: use a mala of tulsi, or else use a mala of ten-mukhi rudraksha.
Rules of the Annapurna sadhana: brahmacharya, direction, colour and mala
For the Annapurna sadhana, the speaker says, Brahmacharya must first of all be observed by every sadhak. The direction is always east or north, never west or south; cloth and asana are yellow or red. For the japa the best mala is one of eight-mukhi Rudraksha; if that is not available a panchmukhi rudraksha mala will do, since every mantra can be japed on a panchmukhi.
Daily Annapurna japa after the purashcharan
Once the anushthan has been done once, the speaker says, one may sit before Bhagavati daily, morning and evening, and jap the mantra to capacity; eight malas a day is best. It is said that on a person who japs for eight years without missing a single day, even one mala a day, Bhagavati bestows an especially particular affection and Kripa, which he says cannot be described; try it and see.
A panchagavya bath and one mala of Panchakshari do not consecrate a mala
The speaker says the Mala used in the Navarna case was an old red-chandan mala that, in his view, was not consecrated at all. The man had done no pratishtha and no vidhi of that kind on it; he had only bathed it in Panchagavya and panchamrita and, following the channel, done one mala of the Panchakshari Mantra with Pranav over it, which the channel said would consecrate it. The speaker says that absolutely cannot consecrate a mala; had the man at least done the Ishan mantra one could grant that something was done, but this was something else entirely.
The 64 Yogini namavali is recited plainly during the eclipse — no Chakra Vidhi is needed
The Chakra method is unnecessary — reciting the Namavali by itself is more than enough for the eclipse period.
Can the mala used for a Guru mantra be reused for a Sabar mantra?
No. Do not perform Sabar japa on the Mala you used for your Guru mantra. A mala is not strictly required in any case — you can do japa without one from beginning to end.
Jayanti Mangala japa on a red sandalwood mala in the eclipse; the mala needs no separate worship beyond the daily routine
Yes. Separate worship of the Mala is not specifically required, though it is worshipped anyway within the daily routine — abhisheka and Panchopachara or Shodashopachara worship may be performed.
Should a kavach or mala be removed during an eclipse?
Nothing is removed. No Kavach comes off — everything stays worn throughout.
Do the mala and other items need purification and fire-contact after eclipse Sutak?
No. Fire-contact belongs to death and birth Sutak, not to eclipse Sutak. Sprinkle Gangajal, or plain water with a Tulsi leaf, and everything is purified — there is no provision for fire-contact in it.
Does a mala breaking near the end of a sadhana mean the Devi is displeased?
It cannot be taken so. When you do a great deal of japa it sometimes happens that the thread has grown weak and breaks. Take it as a Deva-yoga and surrender it. It is not that Bhagavati is displeased. If the mala begins breaking again and again, that is a matter of difficulty.
Mala for Navratri japa: rakta chandan, rudraksha or sphatik, made pran-pratishthit first
The speaker says the japa may be done on a rakta chandan Mala or a Rudraksha mala — either — and on a Sphatik mala as well. The mala should be given Prana Pratishtha and made chetan-yukt; the vidhan is on the channel. If it has not yet been consecrated, he says it can be done on the Somvati Amavasya that is falling, which is a divya kaal. Those who already have a Tantrokta rudraksha or similar mala received through him during some anushthan need do nothing to it and simply begin japping.
Which mala may be offered permanently to Maa Durga at home?
The speaker says whichever seems best to you — pearl, coral, rudraksha, sphatik, whichever you wish — their mala may be offered. He himself has whatever mala seems beautiful and good made in silver and offers it to Bhagavati, always doing some new shringar of hers. Offer more than one; sometimes do it with pearl, sometimes rudraksha, sometimes sphatik. There is no difficulty at all.
Does the gemstone of a mala offered to a deity affect the worshipper's horoscope?
The speaker says that if you get caught up with so-called very great jyotishis, then when they run out of topics they put out things of this kind — that if you have offered a coral mala on the murti at home and your lagna is Makar, then Shani will be displeased with you because you have offered the mala of Mangal. Brother, he says, we have not worn it; we have made Maai wear it. Shani and Mangal can do nothing to Maai — Shani Dev used to run about fleeing, he flees from Maai. That they gave him that adhikar is a separate matter. But it is not so: offer to Bhagavati whatever you wish; it is not that you have to wear everything yourself.
Mala for the Kalika Yogini japa and its substitutes
The speaker says the Mala is very important: best is a Tantrokta Rudraksha mala of nine-mukhi Bhairavi rudraksha — Bhairavi, not Bhairav — with a red Gomukhi. Without it, the mantra may be done on a mala of laung (cloves), kaudi (cowries) or shankh. If none of these can be arranged, begin the initial sadhana anyway and contact him later for the mala and the further special vidhan; meanwhile use at least a panchmukhi rudraksha mala given full Prana Pratishtha, or, failing that, bathed five or seven times in raw cow's milk while taking Bhagavati's and Mahadev's names.
Grahan-kaal japa in the Kalika Yogini sadhana
The speaker says that whenever a Grahan falls, the mantra of this sadhana is to be repeated as much as possible for the whole grahan period — from the moment it begins until it is released. Once the Tantrokta rudraksha mala is obtained the japa is done on it; until then the japa may still be done in the same way without it.
Do the rules of a 108-bead mala apply to a 27-bead sumirani?
People ordinarily use a sumirani for simran, the speaker says, but in his own view one should do ajapa jap. Why is a sumirani needed at all — when it is only to be done twenty-seven times, one should not keep a sumirani but should do ajapa jap. Asked what may be done in home puja so as to get the effect of a Shakti Peeth's puja, he says that for that you will first have to live in a Shakti Peeth; do it living in a Shakti Peeth, and only then will that effect be obtained.
Why should a mala, yantra or asana be kept for a lifetime rather than dissolved?
Know it plainly from one thing, the speaker says: in Sanatan and in every tantra parampara it has always been said that one mala, one yantra, one asana should be used for a lifetime — that the older it is, the more it will grow. In their parampara every yantra is made to be dissolved. Even if you do Lakshmi sadhana, they will say do the visarjan after a fifteen-day sadhana. Brother, he says, this same tantra is running — the visarjan of everything; give whatever reason you like.
How is a rudraksha mala purified?
Information on Swarnakarshan Bhairav sadhana can never be had on this channel, the speaker says, and for that he asks pardon — because the chief tantra sadhanas are also most particular sadhanas, and there is no benefit in making them public; people only listen, and then only misuse of it happens. Asked how a purchased rudraksha mala is to be purified, he says the vidhi of purification has been given on the channel — look at the very first five or seven videos, in which the whole method for a mala has been told. Asked which mantra should be taken to begin sadhana, he says one may do a beejakshari, and one may also do a mala mantra.
When should a mala or yantra be dissolved, and what is Kamakhya's swaroop held to be?
Asked when a mala or yantra should be dissolved, the speaker says: if the mala breaks, or the yantra becomes broken, then. And Bhagavati Kamakhya, in one manner, has been held to be the mixed swaroop of Maa Kali and Tara; Kamakhya is in herself a Mahayogini and a distinct swaroop.
Does a mantra work if it was not received from a guru's mouth?
For the beginner, he says, the necessary thing is that we should do mantra jap; either do it with a mala. As to the question that until you take the name of God from the mouth of some guru the mantra will have no effect — that, he says, is a wrong thing; it is not so. Take this matter out of your mind. If you keep doing it, then even if some spirit wishes to stand with you, in your aura or in your body, nothing of yours will be spoiled, because the aura will stay strong.
May another Bhairav mantra be done on the mala of the Bhairav mahamantra?
Asked by one who has done eight days of jap of a Shiva mantra how to make an anushthan of it, he says: continue it, and that the vidhi vidhan for it has been given. Asked whether some other mantra of Bhairav may be done on the mala used for the Bhairav mahamantra, he says there is no difficulty at all.
Why does boredom and sleep come during mala and mantra?
Asked how continuity is maintained in puja-path when the mind gets bored, the mind does not want to, and sleep comes while doing the mala and the mantra, he says: if you do the same thing again and again you will get bored. If sleep comes, first complete your sleep. There are two or three things to understand. Insipidity comes because there is no ras in the puja-path. You do not know about the charitra of Bhagavan Datt — read his charitra, and find out who Datt is, how he is, what his capacity is. Hear about him, know him, try to understand him first.
At what count does a mantra awaken, and what is the daily minimum after?
At four lakh. 108 mala a day for forty-one days comes to roughly four lakh eleven thousand, and the awakening of the mantra happens at four lakh. After that, at least 27 mala a day, or a minimum of 11 — five minutes at most, once the practice is there.
Why is it that certain teachers are followed and others are not?
Because they grant permission. The speaker asks why nobody follows Trailanga Swami, Devraha Baba or Tulsi Baba — because their hard Upasana, their Yoga practice, their hard Bhakti cannot be matched. What is followed instead is whoever says eat on Ekadashi, no Brahmacharya is needed, no mala is needed.
Why can a fixed hour be kept for a web series but not for japa?
The speaker's point is that the capacity exists and is spent elsewhere. You can sit at one fixed time for forty or a hundred days for episodes and reality shows — companies gave leave for a series finale — but for the self-elevation you were born for, sitting for forty mala or even four is beyond you.
Which mala should be kept if one mala is to serve for all Bhagavati mantras?
Use the Bhairavi mala — the Bhairavi Rudraksha. The nine-mukhi Bhairavi Rudraksha will be the best for this. In the same stretch the speaker also notes that Shiva ji's Panchakshari may be recited on Dattatreya Jayanti.
Is the sadhana broken if the mala thread snaps midway?
No — do not keep the doubt in your mind, since you completed it. The proper method when a mala breaks midway is to restring it fully, perform its Pratishtha procedure again, and then do at least 51 mala of that same mantra separately, for the removal of the fault, before going on.
What does the ego of worship do to a person?
It ends learning. There is such a thing as pride in one's own service and worship — I am a devotee, I do a hundred mala of japa a day — and once that pride rises to the head, the possibility of learning anything further is finished. The speaker calls this ego so bad that it leaves a person nowhere.
How should the mala be handled while offering Ahuti in a Havan?
If you are alone at the Havan you may do the japa with the reverse hand — but many practitioners, the speaker among them, never use a japa mala for it. He uses the 108-bead Kanthi mala he wears, covered with the upper garment, and offers the Ahuti while doing japa with the reverse hand.
How secret should a sadhak keep his practice?
The subject of tantra is extremely secret, the speaker says. It is said that the vidhans of your ishta and aradhya — whether a mudra, a bali vidhan, a mantra or your mala — should be kept concealed like the kulavadhu. Just as the kulavadhu is kept concealed, just as the private parts are kept concealed so that everything may be seen but not those, so are all these things kept secret.
How much japa should accompany the daily Shravan abhishek?
If you are not doing japa and do not have the time for a hundred malas, then do only five malas — do at least ten malas, he says; what will five malas accomplish, ten malas at minimum there must certainly be. And do the abhishek in the names of the twelve Jyotirlingas without fail, with gandhodak if there is no milk.
May a japa mala be worn round the neck after japa?
Asked whether one may wear the mala round the neck for five or ten minutes after japa, seated on the asana, do another path, then wash the sumeru with water and put it back, the speaker says never make this mistake in life. Whoever gave that advice, and the videos that go viral on it — those people have no knowledge of these things at all.
What is the dosha of offering japa on a mala that has been worn?
After that you cannot do japa on that mala and dedicate it to the devatas, the speaker says. That mala has become juthan; it is a jutha mala. If you are doing japa for the pleasure of a devata, for the seva of your own devata, then the japa mala should never be worn round the neck. If you do wear it, its use will thereafter be only for wearing.
Where does the energy of a worn mala go?
This you certainly can do, he says: having done one mala or ten malas of japa, if you then wear that mala, its energy is not being dedicated to the devata — its energy is being dedicated to your own subtle body, to your own atma. That can be for the sake of protection.
What should be done with the mala of a completed astra mantra purashcharan?
Take the astra mantras, he says, such as the mantra of the Sudarshan Chakra — the Ashtakshari Sudarshan mantra. Someone completed its mahapurashcharan, eight lakh. The tulsi mala on which that japa was done has become exceedingly divine; it should be saved and kept secure, so that in future you and the people of your lineage do japa upon that very mala. Siddhi will be obtained at once, grace will be obtained at once.
How should a protective mala be prepared and worn?
So on some other mala, do 5,000 or 11,000 japa again and wear that mala, and go on doing one mala of japa daily and wearing it. Then that energy will become for the protection of your body, and the mantra that had been made siddh will make the mala too chaitanya and siddh. Something of this, he says, is described in the Radha Tantra.
Which mala is used for Panchakshari japa?
Panchakshari japa is to be done only on a rudraksha mala, he says. And an abhishek of Bhairav and Bhairavi on rudraksha may absolutely be done.
Can the dev diksha rudraksha mala be used for other mantras?
Asked whether the rudraksha mala obtained in dev diksha may be used for japa of the Panchakshari and other mantras, he says it can, there is no difficulty, and if there is no other mala it can be done on that one. But do only Shiva ji's, Ganapati ji's, Hanuman ji's and Bhairav ji's on it — do not do japa of Bhagavati's mantra upon it.
What is done with the mala after a Mahabhairav anushthan?
After performing an anushthan of Mahabhairav once, that mala is to be worn after the anushthan is complete, and each day one mala of japa is to be done and it is then worn round the neck for one's own protection. Japa is to be done lifelong on a second mala, and after that the mala is not to be changed.
Can one japa mala serve for both Ganesh and Bhagavati?
Asked about doing japa of Ganesh ji's and Bhagavati's mantras on one and the same japa mala, he says that if there is no option then never mind, do it. But if you have the option and the capacity, then keep one mala only for the devatas and one mala for Bhagavati.
Should japa be done on a mala that has already been worn?
Not by doing japa on a mala that has already been worn and then wearing it, he says — do japa on a new mala, and then wear that.
Can the viniyoga of the asana be done in daily puja, and which mala for the Panchakshari?
Asked whether the viniyoga of the asana may be done in daily puja, the speaker says one absolutely can. Asked which mala to take for the Panchakshari, he says you are to take that same one — for the Panchakshari you will take a panchmukhi.
Should different mantras be japped on separate malas?
Asked whether the following mantras should be japped on separate malas — Dattatreya ekakshari, Batuk Bhairav sabar mantra, Mahabhairav mantra, Shiva Panchakshari mantra, Durga ekakshar beej mantra — the speaker says you can do the japa of all the mantras together; only for the mantra that is for the sake of Bhagavati, keep a separate mala for that, or else consider who your ishta is. If you wish to do the chief sadhana of Bhagavati, then keep only one mala separate for her; the japa of all the rest can be done on one mala. And if there is a mantra of Bamati Kali, then that japa will not be done on this mala — keep it in mind.
Why must sabar and kaat paat mantras have their own mala?
Those mantras which we use directly — sabar, barati, kaat paat mantras — do not do their japa on the mala upon which you do japa for the sake of your tapa, the speaker says. When you do japa of Bhairav ji, the sabar mantra of Batuk Bhairav ji is also somewhere going to increase your tapo bala; the ekakshari mantra, the Shiva Panchakshari mantra, the Mahabhairav mantra will increase your tapo bala. But if you also run a kaat paat mantra, then your tapa will begin to erode somewhere, because in that there is the entry of such subjects — bind this one, cut that one. So keep a separate mala for it. If you are running or making siddh a kaat katan mantra in sabari, keep a separate mala for that; on that one mala you may do a thousand kinds of sabar, barati and kaat mantras, there is no difficulty. But on that you will not do the japa, and on the japa one you will not do the sabar.
How many malas should a beginner keep?
Asked whether the dev diksha mantra may be done on the Batuk Bhairav sabar mantra, the speaker says one can. When you begin to do a special sadhana on a large scale, then attention must be paid more to these things; at the beginning, do not get into changing malas too much, do not keep more malas. He says he also sees that some people want to do it on a very large scale. Always begin with less: let there be more japa and less samagri. The middle state is the one that grows: at the beginning a person does little, in the middle he does much, and when completeness is attained, when everything is understood, when the devas give their kripa — at that time everything becomes minimal. Perhaps very few will understand this, he says, but those who reach that level a little will understand it.
Which mala thread may be used for which deity?
If the Jagadamba Charan Ragi mala is in a yellow thread, then japa of Bhagavan Shiva, Hanuman ji and Ganapati ji can be done with it, he says. If it is in red, then japa of any form of the Devi can be done. If it is to be done only for Bhagavati Pitambara, then it should be the yellow one.
May a wife wear the Baglamukhi kavach?
For the rest, having made your sankalp there, sit at the place and do your japa, he says; then you may also do manas upachar pujan and the like. The asana and the mala should certainly be used. Asked separately, he says the kavach of a Baglamukhi anushthan may absolutely be put on one's wife.
What mala should be used, and what if one has none?
There is a full rule for japa in the PDF. For the Mala, you may take one of Rudraksha; by now, he says, anyone who has been listening to the videos for this long will surely have a mala. If there is no mala there is no difficulty — you can do the japa with the Kar-mala as well.
What is the lowest option in this whole Shravan programme?
Taking the very lowest, he says: in the lowest we will do the japa of the Panchakshari of Bhagavan Shiva. How much? Sava lakh. There is no scope for less than that. Sava lakh means 1250 Mala — when you do 1250 mala of japa, your sava lakh japa will be completed.
How many mala a day make up the sava lakh in thirty days?
If 1250 mala are to be done, then even if you do a minimum of 41 mala each day, in 30 days you will reach about 1230 mala; do 20 mala more on the Purnima and your sava lakh japa will comfortably be complete.
How long does 41 mala take, and what do larger counts yield?
Forty-one mala will not take much time — 41 mala happens comfortably in 15 minutes. If in place of 41 mala you increase it to 51 mala for 30 days, that becomes 1530 mala, so the number rises a little. And if you do those same 41 and 41 mala morning and evening, then your japa of two sava lakhs will be complete.
A lakh-rupee iPhone, and a hundred-rupee mala
We must have an iPhone worth lakhs, he says, but look at our Mala — we will search for a cheap mala, whichever will be had for a hundred rupees, and do japa on that; a completely crumpled Gomukhi, and we will do japa on that. He is saying thirty days; he is saying 41 mala, which will not be done in less. It is this that goes with you; the iPhone will not go with you, this alone will remain.
What do 41 mala morning and evening amount to?
Consider what you have to do, he says. Suppose you did even 41 mala, and if it happened morning and evening, then how much is it — two Purashcharanas of sava lakh each are fully done. Sheer delight. Increase it a little: no, we will do 108 mala, we will take the full enjoyment.
How many mala a day are needed for five lakh?
To do five lakh, 5000 mala are to be done; for that, 166 mala daily. Suppose you do 100 mala in the morning and 71 mala in the evening — 171 mala of yours are completed in one day; do this for 30 days and it becomes 5130 mala. Only counting has to be done, he says; where is there any accounting to be done — do it with accounting.
What do 251 mala morning and evening amount to?
And if someone is a still more formidable person: 251 daily in the morning, and 251 in the evening — 502 mala rammed in daily, properly and not by skimping. Then think, in 30 days 15060 mala of japa was done. Fifteen thousand japa means three purashcharans of five lakh each.
What is the rule when illness interrupts the practice?
Do not let the krama break, he says. Health became bad and we were doing 100 mala — we will reduce it. We will do only one mala. But not a single day will go missing. We were doing 100 mala; now we will do only one mala until we recover.
What should be worn during the japa?
At this time a practitioner, male or female, should certainly do the japa wearing a Rudraksha mala or a red sandal mala on the body. Because the energy at this time is many times greater than on ordinary days — not a hundredfold, but many times over — and Bhagavati is in her fiercest form.
What are the grades of mala Pratishtha?
Three. The simplest: bathe the mala in raw milk, hold the whole of it covered in the hand and read the Pran Pratishtha mantra — or, failing that, Shiva's Panchanan mantras once, or the Panchakshari. The second uses the Bhut Lipi Varna Nyasa in brief. The third consecrates each bead separately with the Vamadeva mantra.
Does an elaborately-consecrated mala give more power than a simply-consecrated one?
Yes. It is not that so tremendous a Pratishtha means no fault attaches — but do a single mala of japa on it and its energy will be wondrous. Between the energy of the one you consecrated somehow with a single pass of the hand and this one, there will be a difference of earth and sky.
What remedies help unmarried women with health issues and delayed marriage?
For health issues and delayed marriage, perform Purashcharana of the Jayanti Mangala Mantra or chant Kamakhya Kavach extensively — a single rosary dedicated to the Goddess can be used for either mantra, including the 32 Names.
Care of a consecrated Kaal Bhairav mala when its beads break
The Mala given after the Kaal Bhairav anushthan has 109 beads. If a bead breaks, the speaker says, do not add a new one — restring what remains and wear it; the mala stays complete for you until it drops below 99 beads. If the thread breaks, restring it, do Mahabhairav japa and wear it again; sutak of birth or death, a woman's rajodarshan, or washing it bring no dosh. A broken bead means a blow that was due to you — from a fierce prayoga or a bad dasha — has been mostly absorbed: a broken leg becomes a sprained toe. Such power belongs only to a genuine mala (not bone), strung by a Hindu craftsman in a nakshatra like Pushya Nakshatra, given Prana Pratishtha, and charged with the mool paath of a Kavach you have japped 11,000–40,000 times, once on each of the 108 beads.
Installing a Batuk Bhairav murti at home: tithis and the first puja
A Batuk Bhairav vigraha can be installed on Ashtami, Chaturdashi or Purnima, on a singhasan or a red or yellow asan (a red or yellow cloth on the singhasan too). Before that, the speaker says, its pratham pujan must be done with one's own hands — as with any vigraha, Yantra, Mala or kavach, however much vidhi it arrived with: without pratham pujan its full kripa does not come, just as a bride's sanskar is incomplete until the bichhiya is put on. Bathe it in cow's milk and Gangajal, then in mild attar, rose water or agar water; a vigraha is bathed in panchagavya or panchamrit, wiped, smeared with chandan, given tilak, new cloth, flowers, dhoop-deep-naivedya, aarti and archan with its ashtottara shatanamavali. A coconut or lemon bali may follow — a daughter-in-law has her husband break it, and a pregnant woman does not do it at all.
Mala and yajnopavita rules for the navgrah and Navdurga jap
The speaker says one who wears the Yajnopavita should put it on on the day of Pratipada; one who does not wear it need not worry. Every sadhak or sadhika must wear at least one Rudraksha Mala. For the jap itself a panchmukhi or navmukhi rudraksha mala is best, navmukhi especially, since with it the mantras of the nine grahas and nine Durgas can be japped easily. No gemstone mala of any kind is to be used in this jap; only and only a navmukhi or panchmukhi rudraksha mala.
Daily jap order of the Navratri navgrah vidhan: the day's Durga, nine malas of the day's graha, one of its mother
The speaker gives the daily order: after the initial pujan, one Mala of the guru mantra and one of the Ganesha mantra (if one japs other mantras too), then one mala of that day's Durga, then nine malas of that day's graha, then one mala of the graha's mother; the graha mantra is thus Samput-ed by Ma Durga and the mother, which he says makes it sharper in effect. All the jap is then surrendered into the left hand of Bhagwati Jagadamba Durga. Day one (Pratipada): Shailputri one mala, Surya Narayan nine, Mata Aditi one. Day two: brahmacharini, the Chandra graha, his mother Anusuya. Day three: Chandraghanta, the Mangal graha, Mata Bhumi (Prithvi Mata). Each day continues in the same pattern, the jap surrendered the same way.
What should a sadhak who knows no vidhi at all do?
The speaker says an ordinary sadhak who knows no vidhi vidhan and has done nothing else should certainly do at least a hundred malas of the panchakshari every single day through this month, this week, this paksha, according to capacity. Doing less than that, he says, is of little use — he is not in favour of less.
How should a hundred malas of japa be distributed through the day?
However you like — fifty in the morning, fifty in the evening, or all at one sitting. Practice will come, the speaker says, and more than a hundred will be done in an hour. The second thing is the water arrangement, and the third is deepdaan every day at night or at sandhya.
Which five things must a sadhak have perfect?
He recalls a video from two or three years earlier: mala, yantra, asana, mantra and vastra — these five things should be perfect with oneself. The first of them concerns one's own body, and the first thing on the body is the cloth; vastra has its importance at the time of sadhana.
Can a family share one mala or one kavach?
No. He calls it a matter of real dismay that questions sometimes come saying there is a single mala on which all the members of the family do japa. It should not be so. Even if you are doing japa on the most ordinary mala, each person's should be separate and personal — both the japa mala and the mala worn. The third thing, the kavach that we wear, should also be personal to each.
After a sutak every cloth and chandani in the puja sthan is washed or replaced and the place cleaned
The first task is that whatever cloths you have put on or spread beneath each deity of the puja place must all be changed. If they cannot be changed, then at the least they must be washed, dried and put on again. Even the chandani that is fixed above must be washed or replaced. If the puja place can be painted and mopped, that is very good; otherwise dust it and clean it.
The deities get a raw cow-milk abhishek, the photographs Gangajal, and everything a new or washed cloth
You must perform the abhishek of every deity with the raw milk of a cow. On the photographs, sprinkle Gangajal, wipe the images well and set them safe. All must be purified. When the bath of all at the pujan place is done, you will put a new cloth, or a washed cloth, on them all. Then come the malas, those for japa and those for wearing: the threads of the mala that is worn should be changed, though he says there is no difficulty if they are not.
Before the agni sparsh: new thread in every kavach, Bhimseni camphor, and a havan at the day's first pujan
Gather everything — all the malas, the yantras, the kavachas — dust them well, and at the least change the thread of every kavach. He allows that a mala that has to be strung is a problem, so that one may simply be given agni sparsh; but in the other kavachas, take out whatever thread you have and put in new thread. Then keep camphor in a vessel — Bhimseni camphor, pure camphor — and at the first pujan of that day do a havan without fail.
May one person do the agni sparsh of everyone's japa mala?
No. Purifying them all in this way, seat each again in its own place; let everyone put on their own kavach, and everyone take their own mala. Now you are a sadhak, your wife is a sadhika, your sister a sadhika, your brother a sadhak — so do not sit down with everyone's japa mala, he says. You may do the kavachas, and the mala worn may also be given agni sparsh by you, but do not touch anyone else's japa mala. Each person will take his own out of the gomukhi, purify it, wash the gomukhi, and himself have both the gomukhi and the mala touch the fire.
The agni sparsh of a japa mala is done fast, by its own owner, and with no onlookers
It must be done absolutely fast, the hand moving quickly — as much as a touch; it is not to be roasted there. Everyone will have their own mala touch the fire. If some elderly person who does japa cannot do it, the fire should be taken to them and it should be done by them there; and if they cannot do it at all, then you may do it yourself and give it — a father, a grandfather, that will do. But it is not that ten people are touching that mala. And at the time your mala touches the fire, a whole battalion should not stand there visualising and inspecting whether you did it or not; when you do yours, only you should be there.
Should a japa mala ever be shown or looked at?
When you have taken the mala out of the gomukhi, washed the gomukhi and set it to dry, keep the mala at that time wrapped and covered in some vessel or in some newly washed cloth — he is speaking of the japa mala. Not that it is put on exhibition, look at my mala, look at my mala. Once a mala has gone into the gomukhi, even you yourself are forbidden to look at it again; do not look at it either, only look at the sumeru. That it gets glimpsed is a separate matter; but no one else should look at it.
Is a patak treated differently from a sutak?
When a patak has fallen, when someone has died, then too after the purification the whole rule remains the same, except that at that time all the thread will certainly have to be changed. At that time take special care, he says, and try to change the thread of the japa mala too — that would be proper.
The malas and kavachas also get their own abhishek, agni sparsh and Devi Suktam offering
Whatever japa mala there is and whatever kavach there is, he says, all of them will have their abhishek and agni sparsh; and on every one of them, even if only once each, with a flower each or with rice, do the japa and make the offering of the Tantrokta Devi Suktam without fail. By this alone their energy too will remain intact.
What has to be done after a mala or Kavach is worn through birth or death Sutak?
A thread is changed; a copper Kavach is immersed; a silver one on a thread needs only the thread changed. The japa Mala and Gomukhi are washed, bathed in Panchagavya or panchamrita and Gangajal, scented, and then passed rapidly through camphor flame three or five times.
What is the minimum daily practice to continue after Navratri?
From Ekadashi, continue a minimum of one Mala daily of whatever you accomplished — up to ten if you can, and for a short mantra like the Ekakshari or Panchakshari eight to ten malas at least. The Kavach and the mantra must both continue.
Who may touch the mala used for japa?
Nobody. New practitioners in particular should keep it in mind that no one else touches the japa mala — and the mala you wear round your own neck should not be put on someone else in a moment of pleasure. Both become causes of loss of Siddhi.
An enemy's prayoga reached an experienced practitioner in the Tandra state, where a screaming Shakti pulled at her mala
A practitioner at a very good level, with much experience coming to her, on whom an enemy performed a prayoga of such a grade that in the Tandra state she felt someone had come — and when that Shakti, screaming, pulled at her mala and the Tandra broke, the mala was in fact broken, as though someone had pulled it.
May one do mala japa wearing a tantric taabij?
Asked again whether mala japa can be done wearing a tantric taabij, he says: yes, wear the tantric taabij; it is connected with Sanatan, wear it and do it. He adds that he does not understand why the questioner is asking — everybody wears them.
What should be done for an attractive personality?
Asked what to do for an attractive personality, he answers: do the pujan and paath connected with your own lagnesh and with your ishta. Wear a mala or a ratna and the like — in this way a polish will come into the personality. And absolutely, he adds, you may recite the Baglamukhi stotra and the satnam paath.
Should there be one mala or separate malas for different devatas?
Asked whether the mala for japa of devi-devatas should be one or separate, he answers: if you are doing an ordinary one, then keep just one, not separate ones. Chiefly it should be like this: that for whichever is your principal japa there be one mala, and for all the other devi-devatas there be one mala. This, he says, is why two malas are necessary.
Which outward observances are compulsory?
In the Sanatan samskriti — in the tantra marga, the Nath marga and the Vedic marga alike — the Yajnopavita is a separate matter, he says, but even after that: wearing a kada on the hand, wearing a mudrika on the fingers, a kanthi or a mala at the throat, a waist thread at the waist so that it is bound and not left open, a kada on the foot, and a shikha on the head. These, he says, are certainly compulsory.
Where does the practice usually go wrong?
The trouble comes, he says, when you are already sunk in the pit and at that time you want the work to be done in four days or forty days — then you are stuck, and it does not happen. It will happen, but it will take six or seven months, and you have no patience within you. So you keep changing deity, keep changing baba, keep changing dham; nothing happens, and after two years you are standing in the same place and sunk deeper.
At minimum, an anushthan of five lakh Panchakshari — a hundred malas make ten thousand japa
If you can do nothing else, he says, do at least an anushthan of five lakh of Panchakshari. If you do a hundred malas, then a hundred malas means ten thousand japa.
Where should a mantra be perfected before going to a tirtha?
In five or six months a great difference will have come, he says, and only then should you go to a tirtha and perfect the mantras. Before that, perfect the mantras in a temple: if it is the Mahabhairav mantra, then perfect it in a Shiva temple alone. Do only one mala of japa — he says he is not saying you must do a hundred malas of Mahabhairav; but Panchakshari after five lakh.
What japa should be done at a dham, and how much?
Second, he says, when you go there, certainly perform the purashcharana of the mantra — and only if you have the practice will you be able to do a purashcharana. If you do a hundred malas of japa daily, then going to the dham you will be able to complete a japa of a sava lakh and return.
How much protection do five or ten malas a day give a family?
When you analyse all this, he says, you will understand how deception has kept being done with you. It is the same today: if one person in your family is doing sadhana, a japa of ten malas or five malas a day, and there are seven members in your family, or five — then when a tantric prayoga occurs, five or six of them are bound to be broken. How many people, he asks, will a japa of ten malas protect?
My eating does not fill your stomach — the complaining member must take up a mala himself
Learn to stand your family up along with yourself, he says. When family members are struck they begin weeping that this has happened to me, and when all goes well for them they have no concern with the devi-devatas. When such people say, we were doing so much puja, why has this happened to us — then, he says, give them two slaps and say: we eat food; you stop eating, and see how much strength you get from my eating. If you want protection for yourself, sit with a mala yourself and do it.
After a week of ten malas a day, the mantra runs within you at every moment by the eighth
If you do japa of the mantras for even one week, ten malas each day, he says, then on the eighth day your condition will become such that that mantra of yours will begin to run within you at every moment. It will begin to give you delight, in complete peace. Before any wrong thought comes, it will come into your attention that we have done japa of the mantra, and this mantra is running.
Can the Jayanti Mangala Kali mantra and Batuk Bhairav's 108 names be done on one mala?
Absolutely you can, the speaker says. Do the japa in the manner set out in the Vajra Kavach. Even if you japa only an ekakshari, that too is correct — there is no difficulty.
Can the adhikar for Vajra Vairochani sadhana be given online?
A listener remarks that the adhikar for the sadhana of Vajra Vairochani, without a mala, without vidhi vidhan and without a guru parampara, is being given online, and that it is astonishing. It is running nowadays, the speaker says, naming the person the listener has named and remarking that they can do anything, and that their guru is themselves. Take your enjoyment, there is no difficulty.
Which mala to bring for the eclipse guru sadhana
The speaker says to bring any one Mala out of four kinds, Rudraksha, black Hakik, yellow hakik or Sphatik; only one is needed, and it is the most important thing, since it is the mala one will finally wear. The choice follows the form accepted as guru: rudraksha, or black hakik, if Bhagwan Shiva is accepted as guru; sphatik if Ma Jagadamba; yellow hakik if Bhagwan Narayan. The mala is to be pran-pratishthit on some special auspicious day before the Grahan kaal; he says he will give a short, simple sattvik Prana Pratishtha vidhi in a separate video.
The simple japa vidhi of the eclipse guru sadhana and the mala kept in Gangajal
The speaker says that if one knows Achamana, bhumi shodhan and such vidhi, well and good; if not, simply remember Bhagwan and begin the Japa of the Guru Gayatri. He is deliberately keeping the vidhi as easy as possible so that nothing is difficult and no doubt arises. The Mala is already pran-pratishthit, so it is just taken up and the japa begun at the given time. When the japa is complete, the mala is placed in the water, which must be Gangajal alone, in the brass bowl with rose water mixed in and no other water added, and the japa is mentally offered up.
A fixed daily mala count through Navratri to Dashami
The speaker says that from the day after the eclipse Navratri begins, and after doing the puja-path one has to do, one does the Japa of this mantra: one Mala if one can do one, ten if one can do ten. But the count must be the same every day: if five malas today, then five tomorrow, five on the third day of Navratri, and the same five malas until the morning of Dashami. After each day's japa the mala goes back into the bowl of Gangajal.
Guru Purnima pujan, dan and the wearing of the mala
The speaker says that on the day the sadhana completes, Guru Poornima, guru pujan is done of whoever has been accepted in the form of guru: cloth is kept for them, and a bhog of sweets and the like is given. After the pujan, the things for dan are touched and set apart: whatever Annadaan or other dan one wishes to give, along with some Dakshina, kept aside to give to the yachaks who come asking. After that the Mala is worn around the neck, taking it as the guru's blessing and as the guru's protection.
Rules for wearing the pran-pratishthit guru sadhana mala
The speaker says that once the Mala is worn there is no separate niyam with it: no need to take it off or to keep it anywhere; wear it always, wherever one comes and goes, and keep no doubt of any kind in the mind. The one exception is a Rudraksha mala: at the time of shauch and the like it should be taken off; remove it when going for shauch, and after bathing do pujan and wear it again.
Continuing the guru mala japa into Shravan, and what the first charan gives
The speaker says that from the day after Guru Purnima, when Shravan (Savan) begins, it is one's own wish: one may go on doing one Mala of this japa every single day, keeping the mala worn around the neck. This is the first charan of the sadhana. Whoever does it, he says, will have less trouble in whatever other sadhana they do afterwards, will be guided rightly, and will get help and strength to complete the sadhana they wish to do; and their Punya and Tapo-bala will grow so that they may obtain a direct, physical guru in this material world.
What vidhan makes one sambhavik with Shiva Shakti and brings raksha?
Asked for some vidhan by which one becomes sambhavik with Shiva Shakti and protection also comes about, the speaker says that before Savan began last year he told this same questioner to do japa of the Shiva mantra every single day, a hundred malas daily. If for one year he had done a hundred, a hundred and eight, a hundred and one malas of the Shiva Shakti mantra daily, which miracle is there that Bhagavati would not have performed by now?
How much Panchakshari japa should be done daily in Savan, and is nyasa needed?
A listener says he has been doing fifty-one malas daily of Baba's Panchakshari mantra and asks how much should be done in Savan and whether viniyoga and nyasa are needed. If you are initiated, the speaker says, then perform the fifty-one malas of japa doing viniyoga, nyasa and so on. And even if you are not initiated, if you do that much japa, it is much better to do it with nyasa and so forth.
How does one keep one's sadhana secure?
Asked how to keep one's sadhana secure, or how to keep the energy of japa secure, the speaker answers that sadhanas remain secure by niyam. Asked separately with which devi devta japa may be done on a parad mala, he says japa of all of them can be done with parad.
Which mala should be used for Ram nam japa?
Asked whether a sphatik mala may be used for Ram nam japa, he says it may. If you do it with a tulsi mala it will be excellent.
What are the rules for wearing a tulsi mala?
Asked how a tulsi mala is to be worn, the speaker says it is to be worn around the neck. The general rule after wearing a mala is that one is not to speak untruth, not to behave untruthfully, not to converse untruthfully; if you do find it necessary to speak an untruth, it will be better to remove the mala, and try not to have to speak it while wearing it. At the time of bathing, take it off and set it aside; after bathing, bathe it separately and then wear it. If you wish to sleep wearing it you may, there is no difficulty in it — but before the act of going to the toilet and the like they should be taken off.
How is a rudraksha mala purified after sutak or patak?
When sutak or patak falls, the speaker says, change the thread of any kavach. A full rudraksha mala — 109, 108, 107, 54 beads, whatever — does not have to be restrung bead by bead. Once the sutak-patak is complete and the shuddhikaran and household pujan are done, wait a day or so more, wash the mala well in raw cow's milk, give it abhishek while reciting something of Bhagavan Shiva or the Tantrokta Devi Sukta, then light camphor and pass the mala swiftly through the flame. Agni sparsh purifies it; it is not to be burnt. Cutting the mala and restringing it, he says, should never be done.
When doing japa of more than one mantra of a deity, is each japa offered separately?
Yes. If you have two mantras to do, the speaker says, finish the first mantra's japa — however many malas you had to do, say 10 — and offer it. Then do the second, 10, 15, 20, 100 malas, whatever it is, and offer that. You cannot do 10 malas of one mantra, then 10 of the other, and offer once at the end.
Is an asana needed for japa in a temple or at a river?
To sit in a river, the speaker says, no asana is needed — you sit directly. For a temple an asana is needed. That many temples now do not even allow an asana to be carried in is, he says, a matter worth serious thought — because japa cannot be done sitting on the bare floor.
A Bagla mala received at the Kumbh is for wearing, not for japa
To a listener asking about a Bagla mala from the Kumbh, the speaker says it will not have been given for japa — it will have been given for wearing.
How to offer the japa when one must rise from the asana, or does several mantras in a temple?
The speaker calls this a right question: when you must rise from the asana to offer, or are doing more than one mantra in a temple or somewhere, how is the samarpan to happen each time? Keep offering mentally, he says, and offer once at the end.
What if a full mala cannot be completed on some day?
He says that if at some time you feel that so much japa will not be possible today for some reason, then even if a mala of japa cannot be done, sit on the asana and do your japa even eleven times.
How many malas of the Panchakshari should be done in Sawan?
A listener writes that she does five malas daily. He says that from tomorrow Sawan is starting, and there will be no joy in five malas — that is what she does every day anyway. Now what is to be done is that in Sawan at least 41 malas should be done daily; only then will your sava lakh be completed across the whole of Sawan.
What should the daily count be after Sawan ends?
He says that after Sawan finishes, do not carry on with five malas but take it to ten. Because in the nitya Gayatri, in the nitya sandhya, if you do less than ten malas nobody will ask after you. You will reach Shivalok, he says, but people will ignore you; the ganas will not ask after you, Parvati ji's sakhis will not ask after you. You will wander about at the edges feeling that these people are not asking after you, that everyone has ignored you. And there you cannot do japa, so you would have to take birth again. Therefore do ten malas.
What is the shodhan procedure for a mala, yantra or kavach?
Even know this much, he says: for the mala on which you are doing japa, for the yantra on which you are doing pujan, or for the yantra about which you are telling someone — there is a complete vidhan, in a very broad form, for when its re-pratishtha and its shuddhikaran are to be done again, from time to time, according to the paksha in which and the manner in which you performed it. This is what is called the process of shodhan. Whether it be of a yantra, of a mala, or of a kavach — it exists for all of them.
How should several items be worn together?
He tells the listener Uma Sut to have everything made into one silver mala together, a beautiful one, and to wear it. At least wear it around the neck at the time of pujan.
Can a rudraksha mala be worshipped daily like a vigraha?
Asked whether a rudraksha mala can be worshipped daily like a vigraha, he says: absolutely you can, Mahesh ji — we do it daily. On Maai's vigraha there are nine-mukhi rudrakshas, the whole set; their abhishek and snan happens daily, and the pujan and the process of shodhan of each single bead runs daily.
How does a beginner without good dhyan complete a sadhana?
Told that no sadhana is perfected without a good state of dhyan at the start, and asked how a beginner with a poor level of dhyan should complete a sadhana, he says that whatever may be said, according to him the state of dhyan is what is obtained when you begin to do mantra japa, when the mantra settles within you and manana of the mantra begins, when it becomes fully effective in the mind. After that, dhyan begins to happen of itself. Until the correct effect of the mantra falls on your life, on your body, on your mind and soul, and until the bhav of surrender comes, that dhyan is useless.
How much of the Bhairav mahamantra should be done on an ordinary day?
On an ordinary day do at least one mala of the Bhairav mahamantra, he says. There is no need for a chaumukh lamp on other days: the chaumukh lamp is for when a special sadhana is done; otherwise an ordinary lamp.
A guru is not fifteen or fifty thousand taken for a diksha and a mala handed over
The point is to get a correct guide, he says, and not that somebody merely had you shout bol bam, took fifteen thousand or fifty thousand for the diksha, made up a story and it was done. Gave a mala, keep doing japa, done — no.
Is there a difference between five malas done attentively and a hundred and one malas?
Asked whether doing five malas with great attention differs from doing a hundred and one malas, he says he does not quite understand; it may be that the listener is speaking about time. It is your own wish, he says — as much as you are able to sit for, as much as you are able to do.
How many mantras may be done on one mala?
The speaker says one mala should be kept for the japa of the ishta mantra, for whoever is the chief ishta. If you do sadhana of Bhagavati Kali, do her mantra japa on one mala — a navmukhi rudraksha mala, an ordinary rudraksha mala, an ordinary black hakik mala, or whatever mala you keep. Ganpati, Bhairav and Shiva mantras should be done on a second mala.
Should a householder do japa of a deity alone, or in a pair?
The second point, the speaker says, is that of whomever you do sadhana, if you do a hundred or ten malas of Shiva, one mala of Bhagavati should certainly be done. Both should be there; in householder life one never does it alone — do it in a pair. Naam japa in particular should certainly be done in the pair: Sitaram, Radhe Shyam, Shiv-Parvati, Shiv-Shakti.
Why do kamal gatta malas spoil so quickly, and what should be used instead?
The speaker says the kamal gatta mala spoils fastest of all — his own spoils in three to four months. Either the thread breaks because it has been put on Bhagavati and bathed, or a white growth appears and the bead begins to hollow out and gets worm-eaten. For japa of Bhagavati Lakshmi, he says, take a sphatik mala properly and do japa on that.
How many paths of a Hridaya stotra should accompany five malas of japa?
Asked by a listener doing five malas daily, according to vidhi, how many paths of the Hridaya stotra he should do at the least, the speaker answers: do one. There is no need to do more than one.
How much should a completely new sadhak do at the start?
It is not that because the mantra is short you may do five hundred japa in a single day, the speaker says. Do a little less at the start. New sadhaks do not yet know how to turn the Mala, and have done no special sadhana before — so after performing the Diksha vidhan, do as much as you can: 27 mala, or 11 mala. Along with it, do one path of Bhagavan Dattatreya's Vajra Kavach, which was uploaded that day; there is no need to recite it more, one path is enough.
How should a new sadhak build up the japa count?
Do not do excessive japa, the speaker says. If you are new, first practise. Recite the Kavach. Strengthen your manobal. Do a little less japa — do just 11 mala. As your hand settles on the mala, as the method of turning the mala comes, as the dhyana begins to hold, and as your manobal in the Lord's form increases and the feeling of surrender and shraddha begins to come, then slowly increase your capacity and increase the mala japa. A positive effect will fall on your body.
What if the hands touch the feet while seated in Siddhasana?
Wash the hands there. Sitting, wash them first in a vessel, and then do the mala japa from that same seat without rising — the speaker calls this exactly the right method, and says it is what should be done.
What should be done with a newly obtained mala or Kavach?
No prescription is needed — use it directly. Only this: whenever you obtain a Kavach or a mala, certainly perform their first worship, in five ways. Abhishek with raw milk, then with water, an anointing with Gandha, Dhupa, Deepa and Naivedya offered, and Aarti shown with camphor.
Does the mala used at the Dev Deeksha Vidhan need a further Pran Pratishtha?
No. If you performed the Devi Sukta, it is more than sufficient — be at ease. Where the Pratishtha is done by reciting the very mantras by which the Devas and Bhagavati were made manifest, nothing is left lacking in it.
When does a mala actually have to be re-consecrated?
Where a Sutak has attached and six or seven months, an Ayana, have passed — you did japa through the Uttarayana and have now come into the Dakshinayana. Not immediately, and not at a change of season. Those who do japa of Shatkarma mantras must do all of it; for Vedic and Maha mantras the mala only grows more consecrated.
How much japa may be done on the Kar-mala?
You cannot do very much japa on the Kar-mala — keep the count limited there, to 108 only. Do the larger japa on a mala, and perform the Nyasa process within that.
What should be done for days missed in the daily japa?
For as many days as lapse in the daily japa, a Prayashchitta should be done once, and ten mala of japa performed separately for it.
Can the Argala first mantra be done holding a flower if there is no good mala?
Yes, this too can absolutely be done, the speaker says.
Accept a ratna, mala, yantra or kavach only with firm faith; otherwise refuse and learn the vidhan yourself
The speaker says that when someone gives you a ratna, a Mala, a Yantra or a Kavach, either your faith in it should be firm and you then follow its rules properly, or — if the other person is merely convincing you while you do not believe — refuse it and say plainly that your conviction is not firm. Instead, learn about it: he lays out in his videos how a kavach is composed and consecrated precisely so that you do it yourself, keeping outside help as the last option. You learn by trying: of ten vidhans you may manage four, next time five, and in six months to a year you will have learned everything, because everything has a vidhi-vidhan.
Does a mantra become siddha if japa is done on the fingers without a mala?
Asked whether a mantra japa done on the fingers, when one has no mala, will not become siddha, the speaker answers no — it is not so. But he adds that japa without a mala is a matter that becomes different once you go a little practically into it.
What do the granthas say about keeping a mantra secret?
If you look at any book or grantha connected with a tantric guru parampara that was written later, it is very often said: this mantra should be kept secret like the kulavadhu, this yantra should be kept secret like the kulavadhu. That is why the japa mala is to be kept in a gomukhi and not worn — because any other person who takes darshan of it will also obtain that punya.
When is one being cheated by a guru?
If you are being asked for deeksha for every mantra, if you are being told to give 11000 and then you will get the deeksha of this mantra, give 21000 and you will get that mantra, and the japa is to be done only after taking deeksha — then it is a straightforward matter that you are being cheated. There are only two or three things for which, wherever a right guru parampara runs, money is involved: when you become initiated before someone they give you a mala according to their parampara; if you are being initiated in the tantrokta vidhi they give you the yantra and its full vidhi vidhan; they give the japa mala, the dharan mala, the kavach. These three or four things, and money is involved only once.
Why does he say punya is depleted by our speech?
Through the day we let out so many words, and along with every word our punya is depleted. Even in what he is speaking here, he says, his own punya is going. How will it be increased? By doing more and more mala japa, more and more mantra japa.
What is a tantrokta mala?
The mala that is made siddha by the tantrokta vidhi: from its nishkasan up to the making of it fully abhimantrit, the whole process that there is, is done by the tantrokta vidhi-vidhan.
How can real Sphatik be told from fake?
It is true that Sphatik sparks when rubbed in the dark — but the fake, properly speaking the crystal, will shine more than the real when rubbed. Genuine Sphatik mostly looks dull and poor. The very clear one that is genuine is not India's but foreign; and the intermediate grade, which fills the market, outshines both.
Which mala should be used for this japa?
Whoever has any rudraksha or other mala given by their forebears — parents, grandparents, maternal grandparents — or any old mala, should do japa on that this time. If there is a mala received from a guru, do japa on that. Those of the sadhak parivar who have received a tantrokta rudraksha mala through him, who have been connected three or four years, are doing it on that. Whichever mala you have been doing japa on already, do it on that. If there is no mala, use the kar mala; if you do not know the kar mala either, sit for half an hour and do it.
How many malas and how much havan are prescribed for Mahabhairav?
He is not discussing the vidhi vidhan either, he says — only the ordinary japa of the mantra. From five malas up to eleven or twenty-one malas, as much as is possible. And as much havan as is possible: do it of one mala, or do it of eleven malas.
Daily Shakambhari nitya japa after the anushthan: five or eleven malas
For prayoga, the speaker says, after performing this Anushthana you may do five Mala or eleven malas of the nitya mantra as a daily japa.
Can a mala received from a grandfather be used for japa?
If a mala has been received from the grandfather, the speaker says, then you can absolutely do japa with it. And if you do not wish to do japa with it, then the rudraksha can be placed in the puja sthaan: if it is a rudraksha mala, it can be put upon Shiva ji, and if it is a tulsi mala, upon Narayan ji.
What should be done for mala and mantra shuddhi after two death sutaks?
You can do it even now, the speaker says. When the shraddh paksha has passed, then on the day of Navratri's Pratipada — but again, if there is a thread in the mala then you must string it or have it strung yourself and then do the whole vidhi vidhan. It ought to have been done at that very time; if you have not done it, then at least have the japa mala shown fire. Wash the gomukhi, and having done the abhishek of the mala with gomutra, gangajal, panchagavya, panchamrit and so on, and then abhishek again with pure water, wipe it well and dry it; then with auspicious mantras, having given the ahuti of ghee upon cow-dung kandas and kindled Agni Dev, pass the mala through it — let it touch the fire.
The pranav and the mala, on which the whole of tantra runs, draw the fewest viewers
This subject has been put on the channel today, the speaker says. What do you think — the subject of the pranav, this subject of the mala: consider how necessary a subject it is for everybody. How many people watch it? A thousand people, two thousand people. And it is by this that the whole tantra is going to run: by this very mala and by these very mantras every single subject of yours will run — and people will not listen to it or watch it. But put out that a pir's siddhi took place, put out videos with as much experience in them as you like, and they will watch that.
What mistake do people make in turning the mala?
People do not know how mala japa is done, the speaker says: they will turn the mala this way and that, however they like. Afterwards they will say, oh, so the mala is turned like this — we have never turned it so to this day; it was simply a habit, and they would begin turning it backwards from the sumeru. When all this comes to be known, he says, it strikes him that people make such mistakes as this too, and that he had not known it himself. He repeats that it was after coming among society that he learned how many mistakes are being made.
May a tulsi mala be used for Sitaram naam jap and for Hanuman ji?
Asked about Sitaram naam jap on the tulsi mata mala, or on that same mala in place of Hanuman ji, he answers yes, absolutely it can be done.
No notes match "".