Mantra Japa
Every question on the site tagged Mantra Japa, each answered from a timestamped source rather than a summary written from memory.
The repeated recitation of a mantra, typically counted on a rosary.
549 notes from our sourcesNotes from our sources
Minimum daily Gayatri for a janeu wearer
To a fifteen-year-old asking how much puja a janeu wearer must do daily, the speaker says trikala Gayatri — the three-time sandhya — is what is prescribed, but the full vidhi is not possible in today's conditions. By desh-kaal-paristhiti, let there at least be pujan-paath morning and evening; and if even that cannot be, then while giving arghya to Surya Narayan recite the Gayatri mentally at least five times — that too gives the fruit, and that much must certainly be done.
Why anger rises during mantra japa
Asked why more anger comes from japa of Ma's mantra, the speaker says it happens with any mantra, and gives two explanations. First: when a sadhak sits to jap, Muladhara — right at the seat — is the first chakra to activate, and with it kama and krodha surge; this is the starting phase of sadhana, and the lord of that chakra is Bhagwan Ganesha. That is why he is prathama pujya: when Ganpati controls these, the surge does not trouble the later sadhana. But how much Ganpati sadhana do we do — "Gajananam bhutaganadi sevitam" and done; 11,000 or 21,000 finished in two or three days, then five or nine lakh of Bhagavati's mantra: control will match. The order is Guru, Ganpati, then Bhairava, then Hanuman, then the main sadhana, with the kula devi-devata worshipped too. Second: the mantra's prakriti — with beej mantras, whether you sound gakar or makar and the anusvar correctly matters (he gives the Kalika beej); done backwards it troubles the body. And by shatchakra, an unbalanced chakra raises anger: setting Muladhara aside, the navel chakra is where the imbalance usually is, with Ram, the agni beej. Know your prakriti before large sadhana.
Name japa without diksha, and Mahavidya names in public
Will taking the name without Diksha bear fruit? Why not, the speaker says — take the name with enough surrender and it will; and it is from the fruit of that name that diksha will then come, if the surrender is there. Can a Mahavidyas form's name be japped publicly? For name japa there is no difficulty — you can — only add no beej mantra to it. And to one told that without diksha only Ram's name should be taken since it covers one's ishta too: that is the speaker's own bhaav, not a rule — take the name of whoever you have shraddha in, Ram or Bhagavati, and you will get across.
Can the Kanakdhara Stotra be recited?
Yes, absolutely, the speaker says. Learn it properly — correct pronunciation and singing with bhav done well — and it will be very good if you do so.
Daily japa of the Bhairav mantra from Krishna Paksha Ashtami to Amavasya
The speaker says the japa runs from Krishna Paksha Ashtami to Amavasya tithi — only that many days. Each day do five to twenty-one malas, minimum five, maximum twenty-one, as time and capacity allow — five, seven, nine, eleven or twenty-one — and try to keep the first day's count every day until Amavasya. The sankalp is taken with water, flower and akshat in hand, stating one's name and gotra, for obtaining the grace of the Bhairav Mandal; after the opening rites, Bhairav's panchopachar pujan — dhoop, deep, gandh, bhog — bathing him with water over a flower placed before him, or mentally; bhog must include dahi bada and boondi laddu. Then guru and Ganpati pujan, and japa on the consecrated mala of the mantra shown on screen. The time may move earlier or later with duty, office or business — morning one day and night the next is allowed, it must simply get done — though the same time daily is best. The sadhana can be done at home without any worry.
Does reciting protective mantras or a Kavach quietly (in a low voice) in a temple still work?
Yes — reciting seed mantras and protective texts like Hanuman Kavach quietly in a temple is fully effective, and is recommended over reciting loudly in a public space where it may alarm other people.
Batuk Bhairav Hridaya Stotra: viniyoga, rishyadi nyasa and the 27 to 108 recitations with cloves and camphor
The speaker says to print the Batuk Bhairav Hridaya PDF from the description and first do the opening vidhi it gives: the salutations to Ganesha, Uma-Maheshwara, guru and Bhairav, the purva peethika, Shri Devi Uvacha and Shri Shiva uvacha. For the Viniyoga take water in hand, say the viniyoga mantra — asya Shri Batuk Bhairav Hridaya Stotrasya, Brihadaranyaka rishi, anushtup chhanda, Shri Batuk Bhairav devata, abhishta-siddhyarthe pathe viniyogah — and drop the water beside the burning Chaumukh Deepak lamp. Do only the rishyadi Nyasa, touching head, mouth, heart and then the whole body; leave out the hridaya, anga and kara nyasa. Then, holding at least 18 cloves and one big lump of camphor in the hand, recite verses 1 to 14 — from "Om pranave sah shirah patu" to "raksha raksha mam kaal sankatat" — at least 27 times, at most 108; 108 is best, 27, 54, 81 or 108 as you are able, counted with supari, flowers or on the fingers. Increase daily and never decrease: never do 108 the first day and 27 the next. Afterwards put the cloves and camphor in an empty clay lamp, offer water at the chaumukh lamp, which is Bhairav's form, and light them there. This is done daily for 11 or 21 days, and the anushthan at least three times.
Dhumralochana burnt by a hunkar: why exact mantra pronunciation matters
The speaker says that when Shumbha's ego was hurt by a woman's pride, he sent Dhumralochana to drag Kaushiki by the hair. Dhumralochana, whose smoke-like body could appear anywhere, threatened her and then lunged to seize her. Two accounts exist in the tantra texts, he says: her lion — held to be a direct form of Dharmaraja, of Shiva and Vishnu — roared, and its roar destroyed Dhumralochana's army; and Bhagwati herself gave a Hunkar, and by the sound of that hunkar alone Dhumralochana was burnt to ash. This, he says, is why mantra uccharan is so essential: people rattle off "hum hum phat phat" without knowing or hearing the mantra, and that is where trouble comes — one must know where the hum of the hunkar goes, where a makara or an anusvara goes, whether a syllable is read with anusvara or with makara.
Daily vidhi of the Panchakshari purashcharan: materials, lamps, sankalp, smaran, abhishek, japa and aarti
For the daily sitting the speaker asks for yellow cloth and a yellow asan, a Shivling for daily abhishek, Bilva patra, kaner, aakavan and shami leaf or flower, and cow's milk — or a gandhodak of roli, crushed camphor and agar or rose water in water. Sit facing east or north in yellow or white, light two lamps — mustard oil for the protective shaktis (Bhairav, Hanuman, Kali, the yoginis), ghee for Shiva, Parvati, the nourishing shaktis and the kul devi-devatas — and do Achamana, pavitri dharan, shikha bandhan, bhumi sparsh and asan shodhan. Then Swastivachan (or the Mangalam Bhagwan Vishnu mantra), guru smaran — Dattatreya if you have no guru, since Brahma, Vishnu and Mahesh are in him, or Shiva or Narayan — and the day's Sankalpa with akshat, flower and water, naming yourself, Gotra, tithi and nakshatra: for Shiva's pleasure, for the siddhi of the Panchakshar mantra, for the destruction of sins of all births and of all known and unknown doshas, for the pleasure of the Pitr devas, I resolve to do yathashakti japa today. Then Ganesha by the Sankat Nashan Stotra, Batuk Bhairava by his stotra and shatanamavali, and Bhagwati by the Saptashloki or her stotra — five minutes in all — then abhishek of Shiva by the names of the twelve Jyotirlingas and shringar, optionally a Shiva Kavach, stotra or the Rudrashtakam, and the japa itself on a Rudraksha mala kept inside a Gomukhi. Afterwards samarpan, a stuti such as the Shiv Tandav Stotra or Lingashtakam, and camphor Aarti. Three hours at most, he says.
Which mantras are recommended for spiritually supporting the armed forces during a national security crisis?
Assertive mantras dedicated to Maa Chandika, Bhagavan Narasimha, and Baba Kalabhairava are described as the most effective spiritual support for the armed forces during war or conflict.
Forty-day initial worship after installing Batuk Bhairav
The speaker says an initial worship of at least 40 days is excellent. If you have received a mantra, doing 40 Malas of Japa daily for 40 days is highly special. If you cannot, then recite the Batuk Bhairava Ashtottara Shatanama from the Rudrayamala Tantra at least 27 or 108 times every day, continuously for 40 days. Then, he says, whatever calamity comes — a tantra or abhichar attack, an enemy's conspiracy — Bhagwan pulls you out of that trouble and protects you, and establishes himself in part (anshatmak) at that place for the protection of your house and family.
New Sadhanas wait for the night of Holika, though the Kali Tandava Stotra may be recited at any time
New Sadhanas are generally prohibited during Holashtak — it is preferable to continue existing practices and begin new ones on the night of Holika instead; the Kali Tandava Stotra, however, can be recited at any time.
Is diksha needed to take the name of God?
No diksha at all is required to take the name of God, the speaker says. It is needed for the Vedic mantras and for tantrokta and pauranik mantras that are particular and difficult, for those who wish to do a special purashcharana of them — there it is needed.
First step against the marana prayoga: Maha Bhairav mantra, 21 malas a day for 21 days at a Shiva temple
The speaker says he told the man to do 21 Mala of the Maha Bhairav mantra every day in a Shiva temple. He was no great sadhak but a complete beginner, so he started with one or two malas, slowly, since the mantra is fairly long and takes time; being a hardy village man used to sitting, he managed. The first full round of 21 malas for 21 days was done in the Shiva temple with a lamp kept lit. The result, the speaker says, was that peace came to his body and he said he had gained great strength and felt "we can fight this", and asked what to do next.
Why does the trouble get worse when you first start mantra japa against abhichar?
The speaker says that when the man first did the mantra Japa, his trouble increased: he could not sleep at night and felt someone pressing his throat. The speaker's explanation is that the Abhichara is very big, and when you do japa the prayoga suffers; it wants you not to do it, so to stop you it will strangle, frighten and threaten, whatever it can. His rule for anyone under a marana kriya or enemy tantra: do not do a thing for two or three days and drop it, do not get anxious, do not lose patience; keep doing it with patience, surrendered to your Ishta Devata, and success is certain.
How a shakti becomes bound by its word through sadhana and japa
The speaker says that in tantra, and in the bhakti path too, when we do the sadhana and Upasana of a deity with bhav, with kriya and with the principles of upasana as a daily and occasional rule, dedicating every moment to that deva shakti, the shakti is nourished by the bhav-energy of our one-pointed love, is pleased, appears before us, and gives its word: "whatever you say, we will accomplish; we are under the sway of your love." Where kriya is foremost, he says, a shakti is compelled to act by the very mantras through which it was made siddha. He calls this a part of paralaukik vigyan: repeating one mantra again and again, which is Japa, creates an energy that is aimed at and offered to a divine shakti of unlimited strength, and in return we obtain an Anshatmak Shakti, a portion of its power, to use well or misuse for our own ends. That, he says, is the reality of what is called vardaan, kripa or blessing; the shakti so bound by its word is then given a seat, served and worshipped, and used or misused.
Why a maran prayog works: the years of seva, the siddhi and the trivacha behind it
The speaker says a maran prayog or a projection of negative energy is never just picked up and sent; the one who did it has done tapasya. The sadhak who misuses in this way has served the shamshan, the Masan or his guru for 40 days, 50 days, a month, a year or more, received that vidya through the service, and made it siddha with great difficulty. When the deva, the masan-masani or whatever shakti appeared, a Trivacha was made with it. Even if it is a kshudra shakti, he says, the Mantra Japa done for it gave it strength, the energy was satisfied, and it gave its word. So when he later invokes that siddha energy against you, to destroy you or hurt you, it has to do the work, because it has given its word and is under the sway of the tapasya done for it.
Vak Siddhi from japa and tapa with favourable planets and strong punya
The second way the speaker gives is through practice. If a person is doing some kind of Japa or tapa, and in that same time a specially auspicious situation forms around the second house of his chart, with favourable transits and a favourable antardasha and Mahadasha running, and he has gathered a lot of energy through sadhana with the full strength of his Punya behind him, and on top of that he is a good person, then his words too begin to come true.
Right use of Vak Siddhi: japa for the Ishta's pleasure, not for prayogas
The speaker says the capacity behind Vak Siddhi carries so much power that it can be used to obtain a deity's Kripa. If a person stores this Punya and does a great deal of Japa of any mantra, that mantra starts giving quick results and its effect grows. If the mantra is not a karmic one, that is, he is not doing any prayoga with it but chanting and reciting only for the pleasure of his Ishta Devata, then the Ishta's kripa comes very quickly, he can become a sadhak of good standing and attain something good. So whenever a person learns he has such a capacity he should use it well and preserve it within, otherwise a day comes when he too says, "Maa, my powers were misused."
Can mala-mantra japa be done while walking around?
Simple name-remembrance may be done while walking, but counted mala-mantra japa should never be performed while moving about (chalat-firat); whatever else needs attending to, the seva itself should not be done in a way that brings on dosha.
Is it acceptable to do panchakshari japa without a mala or a fixed count?
Doing panchakshari japa without a mala and without counting repetitions — setting aside an hour or two and doing it silently, without uttering it aloud, together with dhyan — is permitted. There is no rule against it, and no harm is being done by leaving the count aside.
What controls japa speed and a wandering mind?
When japa speeds up, slows down, or the mind drifts elsewhere entirely, the remedy is simply staying aware (hosh) — remembering, moment to moment, what one is actually doing — because the instant the mind wanders, that very awareness is the first thing lost.
Where does the direction for the next anushthan come from?
When you repeatedly do an anushthan of any kind of mantra, the speaker says, the inspiration as to which anushthan is to be done for the path you need also comes to you through that same anushthan.
What should be done about pujan while travelling?
When one goes on a journey, then naam japa and the rest, the speaker says. And there is a video on how, when going on a journey, pujan-path and so on should be done — listen to it, and much help will come to you from that too.
What is allowed for those with a health condition?
On account of a health condition, the speaker says, there is full exemption. Then do it in whatever way you can manage; there is no difficulty. If your hands and feet are not giving proper support, then you may do your japa in whatever manner seems proper to you.
Vidhan for making the Vansh Vriddhi Durga Kavach siddha: seven days of 108 recitations
The speaker says the kavach must first be made siddha: recite the mool kavach 108 times daily from Ashtami to Chaturdashi of any month's Shukla or Krishna Paksha, at home or in a Durga temple, in yellow or red clothes, facing east or the murti, with two ghee lamps lit. Take a Sankalpa for the kavach's siddhi and a child; husband and wife both wear Kusha and a Pavitri ring first. Through each set of 108, a lotus flower, a whole bel fruit or an unbroken water-coconut stays in the right hand, counted with something else, and is then offered at Bhagwati's feet. A first Anushthana should reach at least 1100 recitations in all.
What to practise on Aghor Chaturdashi and Tara Amavasya: by tradition and by ishta
Asked what should be done on this day, the speaker answers by tradition. A sadhak of the Shabar line does their pujan with Sabar Mantras or their own Tantrokta methods such as Sahasrarchana, and must take in all three tithis, the night of Chaturdashi and the night of Amavasya — in 2021 that meant japa from Sunday through Monday to Tuesday night or Tuesday morning. The vidhi-vidhan is to be kept according to one's own Ishta Devata: a sadhak of Mahavidya Bhagavati Mahakalika, for example, takes whichever of her mantras they have repeatedly done sadhana, anushthan or Purashcharana of, and does its Japa and Havan on these tithis without fail.
What should be done if negative or impure thoughts suddenly arise during japa?
Sing hymns or stotras of the deity before starting japa to establish devotion, study Puranas related to one's Ishta Devata, and if impure thoughts arise mid-japa, immediately remember the Triveni Sangam or mentally invoke the Ganga and Narmada to instantly purify the mind.
Rudra Gana sadhana daily load: a few minutes a day, one long day on Kartik Purnima, and japa only as prescribed
The speaker says this sadhana takes very little time each day — barely 5 to 10 minutes, or under 15 — and is done alongside whatever daily sadhana and upasana one already does. Only on the one day of Kartik Purnima must special time be given, since the vidhan is a one-day one. After that day, he says, one does exactly as much Japa as he tells and not more, because the aim is only the kind of Kripa by which the Ganas help directly or indirectly in any way — not to make them siddhi, keep them in the house and question them, for which the whole vidhan is different.
How a genuine binding works: projected energy obstructs the protecting energy
The speaker says the genuine binding happens where a sadhak of some field has generated energy under a proper, able guru who taught him the tantric process of projection. Methods and words differ, but the technique is one: combine the sound of the mantra, a Yantra and certain herbs and substances to gather energy in one place, then cast it onto the object or wish you want executed — that is tantra. In a Marana Prayoga, he explains, the target's subtle prana energy is examined to see which deity's energy protects him; then it is planned how to do Utkilana of those protective shaktis so the shield is removed first — energy removing energy, one energy obstructing another, which is technically what "removing the deities of the house" means — so that when the special energy is projected to stop some organ of the body and cause death, his shaktis do not protect him. The binding placed on a household's deities works the same way.
Structure of the Batuk Bhairav Brahma Kavach for repeated recitation: Purva Pithika, the eleven-shloka Mool Kavach, Phal Shruti
The speaker says the Brahma Kavach has three parts — Purva Pithika, Mool Path and Phalashruti — and when doing many repetitions the whole text need not be read each time: the Purva Pithika is read once at the start, the Mool Kavach is repeated again and again, and the Phal Shruti is read with the last recitation. In the PDF he provides, the Viniyoga is done with water in the hand, and the tenth shloka after it is the first shloka of the Mool Kavach, which runs to the twenty-first shloka ending at 'shri brahma kavacham kavacham bhairavasya prakirtitam' — about eleven shlokas. These eleven are what is repeated to complete 108, 27 or however many repetitions one intends.
Counting Batuk Bhairav Brahma Kavach repetitions with flowers, bel patra or cloves in fire
The speaker says the repetitions can be counted on flowers: take 108 flowers, or 11, recite ten times on each flower and eight on the last, and offer them. The same can be done with bel patra offered after recitation. Or take 11 cloves, ten recitations on each and eight on the last, place them in an earthen vessel with camphor, light it before Bhairav or a Shivling, and pray that the offering be accepted. In this way too, he says, the kavach is attained.
Which mantra does he give for the bandhan vidhi?
He says that to perform the bandhan vidhi you can use Bhagavati's Argala mantra, whose capacity is very great. If you have done eleven thousand or up to twenty-seven thousand japa of this mantra, then after that perform the vidhi of keelan.
Who may prefix Om to the Panchakshari, and the Namah Shivaya versus Shivaya Namah order
The speaker says the right to prefix Pranav belongs only to sannyasis walking the path of sannyas dharma; householders should do the pure Panchakshari without Om, and anyone who tells you that without Om you will not get Shiva's full grace has incomplete knowledge — this is why a guru is needed. Among householders, those who have had the Yajnopavita sanskar say Namah first and Shivaya after, as the mantra stands; those who have not — those who are not entitled to it, those for whom it is never done, and mothers and sisters — say Shivaya first and Namah after. The Vishveshwar Samhita is the proof, he says, and it adds that a guru giving Diksha of this mantra should give it in the same way for each kind of person. A kshatriya or brahmin who has never actually worn the yajnopavit should also say Namah after: without it you are simply not dvija, so why put it first? It is for your own welfare, he says, not a matter of quarrelling "we are brahmins, we are kshatriyas".
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.
Resuming a Panchakshari japa sitting after an interruption
The speaker says that if the 200 or 171 malas cannot be done in one sitting and you have to get up partway, do samarpan of whatever japa was done in the first sitting, walk a little to straighten your hands, feet and back, then sit on the asan again, do Achamana, remember guru and Ganesha again, begin the japa and do samarpan again at the end.
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.
A shakti seated within, a form of Jagadamba, is watching every thought as it forms
You will see somewhere or other, he says, that this is watching. Within our own mind another shakti too is seated; this is a form of Jagadamba, and here we are about to entertain such a thought — this should not be done. That awareness will be there.
Should different mantras be done on each of the two nights, or the same mantra on both?
No, do not do different mantras. He has said to do a single mantra for both days — the questioner perhaps did not hear at the start. He said for both the 6th and the 7th, maximal japa of one single mantra.
Ajapa jap of a deity's name with every breath is enough
Asked whether "Om Shiv Goraksh" may be repeated mentally all day, with every breath, the speaker says it certainly can be done. However much Ajapa Jap of Bhagwan's names you do — that is, mental japa — is enough.
108 malas a day from Purnima to Purnima, and when to sit
The speaker prescribes 108 malas of the Ekakshari every day from one Poornima to the next. The time may be early morning at dawn, evening, or night, but japa at nine or ten o'clock gives less effect, so try for dawn. The 108 may also be split into two sittings, 54 in the morning and 54 in the evening. Done this way, he says, by Datta's grace nothing will be lacking in material or spiritual life, and his guidance and help will keep coming, directly or indirectly, at the right time.
Daily japa after the Datta ekakshari anushthan and its promised fruits
After the anushthan, the speaker says, keep doing japa of this mantra daily as your capacity allows, five malas or 11 malas. Then spiritual progress follows, and in whatever further sadhana you take up — of Ganpati, Bhairav, Hanuman, the Mahavidyas — you will certainly succeed. No Dosha will then attach to you; and if one does, Bhagavan Datta will guide you and create some nimitt for release from it. Going into the sharan of Mahaguru Mahadatta, he says, brings progress in sadhana, in spiritual life and in material life alike.
The Vindhyavasini Chalisa as the accessible path for ordinary devotees
The speaker says that for ordinary, simple people who serve or wish to serve Bhagavati Vindhyavasini, the most accessible way is to try to please Jagadamba through her Chalisa alone — because not everyone is able to recite Sanskrit, and not everyone can bind themselves to the requirements and rules of mantra-japa, whereas a chalisa is accessible to all. During Navratri, he says, recite the Vindhyavasini Chalisa with vidhi-vidhan for nine days to awaken it, and then put it to use.
How much more fruit does japa give at a temple or a lake bank?
From the Shri Shiv Mahapuran he recalls that japa done at home, if done in a temple, gives a hundred times more fruit; and if done at the bank of a sarovar, in a Shiva temple situated on the bank of a sarovar, a hundred times more than that again — that is, a thousand times more than pujan and paath done at home.
Which three places are called supremely divine?
After the temple and the sarovar comes the tirtha kshetra — the peak of a mountain, the region of the Triveni Sangam, the kshetra of Prayag; the place where Ganga ji meets the sea, and the source of Ganga ji; and the place where the three great rivers Ganga, Yamuna and Saraswati have met, that is, Triveni ji; and third, Ganga Sagar. These three places, he says, are called extremely, extremely, extremely divine.
The same mantra gives many times its ordinary effect at such a place and time, and the benefit reaches even at a distance
If at that time, seated at that place, you are doing the seva of Bhagwan Datta, then the mantra you used to japa on ordinary days, and the fruit and the capacity that used to be obtained — sitting at those places, he says, you may see for yourself: it will give many times more effect. But even if you are seated far from that place and do japa at a distance, even sitting at your own home, you obtain fruit many times more than on ordinary days.
What about someone who works a night shift?
He is not saying, he clarifies, that if you work in a company and have to go on night duty then you should come at 4 o'clock in the early morning, leave everything and not bathe. Come and bathe and so on, and do certainly perform sandhya. If you cannot do it for one hour, do it for ten minutes only, but do sandhya — morning and evening both, as much as is possible according to desha, kaal and paristhiti. The first task, he says, is this: certainly keep patrata.
The niyam of snan comes first — daily, and as early in the morning as possible
Taking the niyams one by one, he says, the first niyam is that of snan; it is the most special of all, keep it in mind. If it is to be summarised very shortly — what all is to be done — then the first thing is to bathe daily, remaining in discipline. Snan should not be dropped; do it as early in the morning as possible.
Sandhya follows, requiring at the minimum the ashtottara satnam of one's aradhya
The second thing is sandhya. If you do snan and sandhya for the whole forty-five days, then by merely bathing, and in the sandhya doing nothing else but reciting the ashtottara satnam of your aradhya — doing even this much, he says, is such as to give you many crore times the punya at this time.
The irreducible core is snan, sandhya, and forty-five days of discipline in food and brahmacharya
So do certainly do this, he says: what is the most basic thing you want? Snan, and sandhya, and the observance of niyam and discipline for the whole forty-five days. In discipline, attention is to be given to two things — food and brahmacharya. Do this much certainly, and then see the result. If you do it you will certainly get the result; if you do not do it and say such things do not happen, then so it will be — such things will not happen.
What are the ten naam-aparadhs to be avoided in naam japa?
As far as the tarpan of the pitrs goes, he says, it is more proper that men do it. As for naam japa, you may do naam japa in every state. But there are ten naam-aparadhs and one should avoid them: not to slander anyone while doing naam japa — all this comes under the ten naam-aparadhs. The full fruit of naam japa will be obtained only when you do naam japa avoiding the aparadhs.
What exactly must be avoided while a naam japa practice is running?
One is not to slander anyone, not to give a curse to anyone, not to speak harsh words — because it is with the same mind, churning in that same mind, that you are doing naam japa. When from that same mind you do chintan of some kind without the right to it, speak ill words to someone, consume abhakshya substances, or touch with ashprishyata the things the mind is forbidden to touch, then all of that will attach to you as fault. The energy that the naam japa brings into your sukshma sharir, your sukshma avaran and your karan sharir, he says, is such as to increase your purity and your capacity.
Why does defilement during japa amount to an insult of the deity?
You also know, he says, that whichever deity's mantra and whichever deity's name is daily remembered and given japa and tapa, our body begins to take on that very swaroop. So when you are attaining such a state, and in that very state you do chintan, touch and consume while endowed with other kinds of vikaras, then it becomes a direct insult of that deity. And when there is insult, then instead of fruit coming to you, somewhere or other his curse will be obtained by you.
What is the danger once naam japa becomes a habit?
Just here naam japa somewhere or other goes wrong, he says, and, to put it one way, begins to give fruit endowed with ill effect. So the first thing is that if you are doing naam japa, do keep caution — because when it becomes a practice, the chintan drops away; this too is a true matter. It is quite right that one should keep doing naam japa always, in every state, so that the mind may not settle upon other things but stay centred on one good thing and not upon vikaras: if a person sits and, looking at a beautiful woman, begins to think that if this woman were ours — then in such a state, if the person's mind is doing naam japa, he will not do such a thought, he will stay centred on the naam japa, that arre, we are taking Bhagwan's name. That is a good thing.
Why is naam japa alone not enough?
But if the practice of naam japa has been formed and your chintan has not left you — you were doing chintan twenty-four hours and still are, and the practice of japa has also formed — then satsang is necessary for that too; this will not happen by naam japa alone. Along with naam japa, when you do satsang, when you study the shastras and the puranas of your ishta and aradhya and try to bring into your life the upadesh given in them, and beyond that do stuti.
What does stuti do to the vikaras of the mind?
When you recite a shastra-naam, when you recite a sukta of some kind, when you make stuti of your ishta and aradhya while singing it, then upon the vikaras present in the mind such a blow falls that they break of themselves. You will see it, he says — this is a practical subject, you too can do it; only if you do it will you obtain the knowledge of it, and you will be able to experience it.
Shiva's name runs on behind while the chintan itself is envy
This will happen, he says, if you do none of this and only say, yes, all right, do naam japa. Once the practice of naam japa has formed, your chintan will be something else and behind it the naam japa will keep running. You are doing naam japa of Shiva ji, naam japa of Bhagavati Radha Rani, but the chintan going on is the very one that should not be — that why does this fellow have so much property, he must be doing shady work; that this girl is very beautiful, how did she come to him, he looks like a langur, how did he get this angoor — and behind it Shiva ji's name is running.
The amrit runs off the outside because the lid of the inner pot was never opened
Because, he says, the whole abhishek of the mind that is to be done — that abhishek you have not done. You are trying to pour amrit upon it, but the amrit is flowing away over the outside; it is not able to go inside. To open the lid of the inner pot, so that the amrit may go in and all the inner vikara may come out — for that, stuti, japa, tapa, satsang and svadhyaya must all run together; only then will it be able to happen, otherwise there is no benefit. This, he says, is a true matter and a matter of experience; you will experience it only if you do it, it does not happen by mere talking.
Does the rule about gems for a debilitated graha apply to japa of its name?
The questioner asks: in jyotish, for a house or graha that is neecha, a gem is not given, but the reverse — for a graha that is strong, it is made stronger. Does the same thing happen in the japa of the names of the grahas as well?
The question restated: whether japa of a debilitated graha can give a debilitated fruit
He says the questioner wrote "house" but probably meant graha — which graha is in an exalted state, in which rashi it is placed, so that it will be uchcha or neecha; and whether to wear their gems or not is another subject altogether, that whole science is separate. Now the root of what has been asked concerns naam japa: if we do smaran of the names of the grahas, are they too such as to give any kind of ill fruit? Are they going to give you any bad effect? Can it be that if a graha is neecha and we do its japa, it may give us a neecha fruit?
Greeting an enemy with genuine reverence in your face is the parallel he draws
Always keep this in mind, he says. Suppose now that you, Anurag ji, are our enemy and wish from the heart that some day we should be ruined. But whenever we go before Anurag ji or meet him, we salute him very peacefully and gently; upon our face, upon our whole countenance, reverence towards you is visible, and no expression of cunning and deceit is coming. You can see from the eyes, from the expression that has come on our face and mouth, that this person is saluting me with a clean heart.
What happens when the enemy learns you speak well of him behind his back?
And if along with that we speak well of you behind your back — not before you, behind you, and someone or other will tell you, he was speaking very well of you, and it did not look as though he was doing it for show — if you have done some good work and we speak about it, that Anurag Chaubey ji is a very hardworking person, he works very hard; for some reason there is enmity and he does not like us, fine, that is his feeling and his wish, but we can learn from him — then when you come to know of this, your views about me too will begin to change. They will change with a great jolt, on the day you learn through some third person that this fellow speaks about our good qualities and even says he draws inspiration from us. We have not come to tell you that we think well of you, he says; you are coming to know of it.
However neecha a graha, pranam and japa of its name never give bad fruit
In exactly the same way, he says: however neecha the grahas may be, brother, to do them pranam, to do them namaskar, and to do japa of their name, will never give you bad fruit.
Budh is a saumya graha whom japa pleases; only the substances are to be dropped
Suppose Budh graha is very bad for you, he says — though Budh very seldom gives anyone bad fruit in the manner discussed; even so he can become marakesh, it is not that he cannot, but there are many rules by which he is held to give only good fruit and is counted among the saumya grahas. Now suppose someone tells you that by the ill effect of Budh you are getting a skin allergy, a problem, a skin disease, or that your intellect is being confused, and that Budh is the cause and Budh is neecha. Then if you do japa and smaran of his name, he will be pleased and do kripa only; he will not increase his ill effect.
Can pujan and paath ever give an ill effect?
In naam japa, smaran, pujan and paath, no graha ever gives ill effect; there is never any ill effect of pujan and paath, he says, keep this in mind. Whoever speaks of this subject from the Lal Kitab, the Pila Kitab or any other book — that then becomes a separate subject; it will not be so. Yes, if you are making some mistake in the pujan and paath, that is another matter, and that topic is then separate.
What is the consequence of bathing with such things and then sitting for japa?
Now know this, he says: if you are using such things and bathing, and after that you will sit and do japa, then somewhere or other, though we may have done it unknowingly, there is an ill effect, is there not — meat should not be touched, and we have bathed with it and are sitting with meat. It is an eye-opening subject, he says; it will blast in the mind, but you will not accept it, that is your wish; it was our duty to place it before you, and we had been thinking for a long time how to place it, so we are placing it. There will be discussion on this separately as well.
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.
The largest target named is five hundred and one malas a day, at one seat, for forty-five days
And if within that some outright lion of Bhagavati says, no bhaiya, we will do five hundred malas — that morning, noon, evening and night, and then adding a hundred and twenty-five in all, we will complete a full five hundred and one malas; and for the forty-five days do the five hundred malas seated at one place, at one seat. If it is a matter of the Prayag kshetra then that is different, he says, but this may be done even at one's own home — we are speaking only of the home.
If we cannot go, can Bhagavati come?
So suppose we shall not be able to go, he says. We do not have the capacity to go — but Bhagavati Triveni and the mahashaktis have the capacity to come, do they not. Arre, when you do a hundred malas sitting here, then why will they not come? How many moments would it take them to come; can they not come from there for two minutes? Begin japa here and on the very first day they will say, ah, ah, a child is calling. If you call from the heart, you will certainly get the intimation.
Karma is not to be given up in reliance on protection alone — use the viveka Bhagavati gave
So we are not to do a foolish thing, he says. Do not give up doing karma, thinking that everything will happen in auto mode; that is not possible. Use a little of your own viveka, which Bhagavati has given. Asked whether, if the Saraswati mantras have been committed to memory, paath may be done without opening the Saraswati, he answers: undoubtedly yes, this can be done, there is no problem in it.
How much time should be given at a tirtha, and what should be done in the water?
We always say, he says, that one should pass a night there. Do not go to a tirtha kshetra so that the train arrives at 8 in the morning, we bathe by 10 and catch the train at 12 and are gone. If you go only to bathe, that is a special circumstance and is a different matter; but go with enough time. At the least, having reached and bathed, according to the capacity of your body, sitting in the water or standing in it, do japa of the mantras of your aradhya to the utmost of your strength — half an hour, an hour, fifteen minutes, whatever is possible for you. Let one laghu purashcharan happen in it, because the fruit is held to be koti-guna: if you do a thousand japa, that japa has become equal to a crore.
Japa of the guru-given mantra in the Kartik month
The speaker says that after the bath, one should light a lamp before the deities in the puja room and sit before it; if one has received a mantra in Diksha from a guru, that mantra should be recited as far as one is able, even if japa is not kept up in other months. The aim, he says, is to complete a sava lakh (125,000) Anushthana of that mantra across the month, with the japa done early in the morning right after the bath.
Who gets otherworldly help: those who keep a daily niyam
The speaker says the most important thing to consider is when and to whom this help comes. First of all, people who by daily rule offer arghya to Bhagwan Surya and to Tulsi ji, do their daily puja-path, and with surrender japa at least a fixed count of the mantra of some one Ishta Devata, have a niyam, and people who walk with niyam and nishtha are certainly helped. The reason, he says, is that a person who keeps a daily niyam, with even a little Shraddha and Samarpana and who reflects on the mantra, will think fifty times before doing any wrong act. The picture of someone doing 11, 15, 20 or 50 malas every morning and then abusing people all day and thinking ill of others is, he says, mostly something seen in TV serials and movies.
A niyam held for months with real surrender guarantees help despite bad prarabdha
The speaker says that once you take hold of any niyam at all, say only a daily Chalisa, a daily Kavach path, or maybe just five Malas of japa, and it becomes bound as a rule that you continue without break for three months, six months or a year, then whatever trouble comes in life and however big and bad your Prarabdha, if there is Samarpana in you and real, not hollow, Shraddha toward the ishta whose mantras you japa, it simply cannot be that you are not helped. People around you may mock, saying he did so much puja-path and look what happened to him; but, he warns, the feeling must not come into your mind that "we did puja-path and still this calamity came".
Whatever japa, tapa and havan fill the house in this period nourishes its devi-devatas and one's aradhya — and weakens the abhicharik shakti by that much.
However much positive energy you cause to be present there in this period, however much japa, tapa, havan and the rest take place, that much will the devi-devatas of your house be nourished and the energy of your aradhya be nourished there — and that much will the abhicharik shakti keep weakening.
No dhoop, deep or lamp during that japa — and neither a boon nor a curse nor an angry word to anyone, irritability being high in that state.
You are not to light any dhoop, deep or lamp, and not to do anything anywhere; just do its japa again and again. And in that state keep in mind: neither a boon to anyone nor a curse to anyone, and nothing said to anyone in anger — because at that time such a state exists that great irritability arises and much happens. But if you are doing japa, then nothing at all is to be said to anyone.
Done as a vritti it can be, with the japa taken to at least 10,000.
Asked about doing it in the form of a vritti, the speaker says it can absolutely be done, and that its japa should be done to at least 10,000.
When may the nisha kaal pujan begin?
From tomorrow you will begin the pujan of the nisha kaal. For the nisha kaal pujan you can begin from the sandhya kaal itself; it is not that you have to do it from twelve or one o'clock. If you are going to begin a paath, or whatever japa you are going to begin, you can do it from tomorrow.
Is Bhairav puja at home compulsory for a householder?
The speaker says the seva puja of Bhairav ji at home is compulsory, and that every grihastha should do the puja of Batuk Bhairav ji at home. He adds that the session will cover which mantras may be used for japa, and what a household suffering very heavy abhichaar should do.
What if one cannot do the full 40000 paths of the Batuk Bhairav Shatanama?
If you cannot do 40000, then do 21 paths a day, or 100 paths — as much as your capacity allows. You may begin the Shatanama from the day of Batuk Bhairav Jayanti itself. Its mahima is endless, and the beginning of Bhairav worship is from here: the very first prayoga has to be done with this.
What is Bhairav's specific role in such a prayoga, and how much path daily?
Bhairav ji's use here is to destroy all those anishtakarak shaktis which are behind you and want you not to prosper, so that there is divine cooperation on the path of your purusharth. Daily do at least 27 paths of Batuk Bhairav's stotra Shatanama, and if you have the time, can sit and have memorised it, then comfortably do at least 100 — a maximum of an hour and a half.
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.
How should the Ganga Dashahara snana and japa be done?
All the people of the Kashi region and others who live near Ganga ji, or near any divine rivers, should certainly bathe in those divine rivers that day, and sit in the water in the river itself at least up to the navel — the edge here meaning that one must sit in the water. The water should come up so high that our navel is submerged; the navel should be within the water. That is where our life is from, and that is what has to be strengthened; from there the shaktis are nourished. So to increase the capacity of that manipurak chakra and for the attainment of devi shakti, certainly sit in the river that day and do japa and tapa.
Why mantra japa is the remedy for an afflicted Chandra and a shaken mind
Asked what to do to come out of this state, the speaker answers: japa. Just as Chandra is the karaka of the mind, Chandra is also the karaka of mantra, so more and more Mantra Japa gives Chandra strength, and a strengthened Chandra strengthens the mind; mananat iti mantrah, mantra and mind complete each other. This, he says, is what "do it with the mind applied" means: only japa, study or puja done with the mind applied gives the mantra strength, and a strengthened mantra develops the mind. So to become ekagrachitta the mind must be trained, the mind is trained only when Chandra becomes concentrated, and Chandra becomes one-pointed only through plenty of japa done correctly.
No new mantra needed: recite more of whatever you already recite, especially at Amavasya, Purnima and grahan
The speaker prescribes no new mantra. Whatever mantra you have already been reciting in quantity before today, whether a Chalisa path or some Stuti, Stotra and the like, do more path and japa of that same thing while in this state, and especially at Amavasya, Poornima and Grahan kaal.
Why must a sadhak hear the leela katha at all?
Until the feeling of bhakti remains in the mind, the speaker says, mantra, shastra and purana will not be understood. And if you do not understand the purana, then whatever mantra japa you are doing, and whichever devi or devata you are attached and drawn to, your samarpan will not become complete. If you do not perform shravan of the leela katha, how will the contemplation running in your mind bear fruit and come into full leaf?
Curses from family elders and the permission to jap the Saptashati shaap anugraha mantras for them
It is also ordinarily known from the person's own side — that you did some such deed, and your elders, your parents, your brothers and sisters, someone younger or older, cursed you from the heart, and you know of it. In such a case too, for release from those curses, we have the permission to jap these shaap mantras, the shaap anugraha mantras.
A man claiming Shamshan Kali siddhi recited the mantra mangled, having never done shravan
Everyone wants to do bhakti, but the trouble is what they mean by it — pick up the mala and rattle off the japa. The speaker recounts a man in a group who thundered at him, saying, you do not know, we have accomplished Shamshan Kali. He replied that he had not accomplished even ordinary Kali. Told to watch the man's video, he watched it, and says the mantra recited there was mangled to shreds — Kali's mantra reduced to nothing.
How much Navarna or Kunjika japa is safe without a guru's guidance?
The speaker says the most important lesson is that when you do japa of a mantra, you do not know which energy, which deity of your own house, is being awakened by it, who is accepting it, and what havoc it is going to cause. This is why he stays neutral about Navarna and Kunjika and keeps saying: do not do them without understanding the subject. The results promised everywhere do come — but only when done vidhivat. If you do it on your own whim, without guidance, do a fixed, small quantity; a large quantity will unbalance the energy, and neither he nor the listener has the capacity to make Jagadamba herself manifest. Navarna, he says, is not to be done directly on its own; there are rules for it.
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.
Timing of Holika-night japa: midnight and the local Holika Dahan must both fall inside it
The speaker says two things about the Holika-night Japa: whenever one starts, midnight must fall within the session — whether the local dahan is at 7, 9, 12 or 2 — and one must also be doing japa at the time the Holika Dahan is actually held in one's own locality. If the dahan is at 9, sit from 8:30 and continue till 9:30 or 10. Best of all is to sit a little apart near the dahan itself, where people cannot see you, and keep doing japa as long as the fire burns; then no count of malas matters — one, ten or a hundred — and the mantra's capacity increases greatly and becomes unfailing.
Why the speaker does not broadcast prayog mantras: mantra energy is limited
The speaker says he is presenting a true incident he witnessed so that tantra lovers understand what ill effects can follow from seeing a subject on the internet, YouTube or Facebook and jumping into it. He says a mantra's energy is limited, and if a person cannot handle that energy and becomes unbalanced, it becomes a very difficult matter — which is why he never broadcasts such mantras on his channels or motivates anyone to do them, and why he keeps raising the question of adhikar.
What is the Mahabhairav mool mantra and how many times should it be done?
The speaker says a Mahabhairav mantra, the mool mantra, was given earlier and every householder should do it without hesitation. It is available on the channel. Everyone should do that sadhana at least three times — whether an 11-day or a 21-day form — and should do a very large amount of japa of that mantra. All the Bhairavs are contained in it, but at its root chiefly is Batuk Bhairav.
Can the individual mantras of the Durga Saptashati be japped on their own?
The speaker says this question and this curiosity arise very often — whether every one of the mantras of the Shri Durga Saptashati can be japped independently, and if so what the vidhi vidhan for it is; and whether some portions of any adhyaya can be taken up for japa.
How stri dosh is removed: initiation into the Chandika shaap anugraha mantra and its japa counts
The initiated guru, on knowing of it, orders that for release from stri dosh you do the anushthan of it. Through the shaap anugraha mantra of Bhagavati Chandika he initiates you in that mantra, does the pushtikaran, and then directs the japa — or a brahman sadhak who has done at least a hundred paaths of the Saptashati japs these anugraha mantras 27,000 times, or, according to the bhavas, since there are twelve bhavas, at least 12,000, as the guru or the kundali directs.
Should dhoop and a lamp be lit during the eclipse?
No, the speaker says: dhoop and a deepak are never to be lit in a grahan. Only japa, without dhoop and deep.
Can each mantra of the Argala Stotram be used independently?
Yes — each mantra of the Argala can in itself be used independently. As for the first mantra, he says he has told this many times: if in life you have received no mantra diksha, have found no guru, and do not even wish to do any separate specific vidhi, then you should take the first mantra of the Argala into your life with your eyes shut.
Which Argala Stotram mantras serve saubhagya and kalyan?
For the attainment of saubhagya, the mantra "vanditanghri yuge devi sarva saubhagya dayini" can be recited independently, one by one — for instance one mala in the morning and one mala in the evening during Navratra. For the attainment of roop, kalyan, and where inauspicious things are happening, there is the mantra "vidhehi devi kalyanam vidhehi paramam shriyam".
What is the independent use of the Vaishya Uvacha mantras of the Saptashati's first adhyaya?
Coming now to the whole paath and how much of it may be done independently and where, he says that in the first adhyaya every mantra has its own separate effect. As his example he takes the Vaishya Uvacha mantras of the first adhyaya — the 21st and the 22nd mantra after Vaishya Uvacha: "Samadhi nama vaishyoham utpanno dhanina kule" is the 21st.
Which Saptashati mantra is used for extreme vairagya?
The 22nd mantra, whose meaning is that the son and the wife, out of greed for wealth, have driven him out of the house. For those who wish that extreme vairagya should come, he says, as an example one may say that you can do the japa and paath of this separately.
How does the energy made by japa reach us?
The speaker says that when we do japa of any kind of mantra, the energy produced by it attracts a deva tattva. The energy preserved from earlier ages in the deity's pind grows wherever pujan and paath are done fully to vidhi vidhan, and from that punya the energy flows out and reaches our sukshma sharir, karan sharir and so on.
In which paksha should ugra and saumya mantras be japa'd?
The speaker recalls their earlier discussion: mantras that grant fierceness, if japa'd abundantly in Krishna Paksha from Ashtami to Chaturdashi, give their effect; and japa of saumya and paushtik mantras, if done in Shukla Paksha around the Purnima tithi, obtains an exceedingly great effect.
What does it mean that the Moon rains amrit on this night?
Where it is said that on the night of Sharad Purnima the Moon rains amrit, the speaker says, know this: if at a divine place, at a mandap-vihin place — meaning a place where there is no roof — you sit and do japa of your ishta mantra, then that mantra too becomes equal to amrit.
What is said about Rudragana sadhana?
Taking the example of those who perform Rudragana sadhana — who have done it, who do it, who do japa of the mantras — the speaker says there is one general mantra and one special mantra, and both kinds have been given on the channel. There is no presence of any kind of dosha in them, such that doing this mantra would cause a dosha to arise.
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 should one do once such a presence is suspected?
Then, while doing mantra japa, look at them, look and look, the speaker says, and they will certainly convey the experience to you that yes, this is so.
What happens once the second house is well energised in a negative way?
You are activating the second bhava in a negative manner, and once it has been well energised negatively then, the speaker says, do as much pujan-paath as you wish — nothing will happen.
Is it acceptable to do night japa in a hotel room at a tirtha?
A listener says that at a parva kaal he takes a room in a hotel in the tirtha kshetra and does his japa at night, and that no other option seems available. The speaker says he agrees with this, but that you should go into the precincts of the temple itself and do japa there; you should not do it in the hotel.
The chosen deity's name should run through the day alongside the anushthan
Whenever time allows — while walking about, or as Ajapa Japa — the Guru mantra or the chosen deity's name should be running: Bhairava's ten names, Datta's twelve, the Goddess's name, or failing all else the name of Sitaram. Two or three days of dedication makes it automatic.
What naam japa should one do who wishes for a physical guru?
If the need of a bhautik guru is so great, first make your request to God and begin japa of his name. Having done the Panchakshari japa, now do the japa of Bhagwan Shiva — Shiv Shiv Shiv Shiv Shiv Shiv.
Where is Shakti already present in the word Shiva?
The ikar matra that is on the "sa" is itself Shakti, the speaker says — so the ikar matra of Shiva-Shakti is applied, and so it is Shiva. Along with that, do japa of Shiva himself.
How long is that japa kept up at a kund?
Go at such another time as there is no crowd, and for as long as you can, put your hand into that kund — this is a written subject as well, according to the Yogini Tantra — so that your body is touching the water, and keep doing japa of the mantra rapidly, without a mala. An hour, two hours, as much as is possible for you. And then see the fierceness.
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.
Can japa be done after eating garlic and onion?
Ordinarily japa and the rest should not be done having eaten garlic and onion — that is the first point. Brother, eating garlic and onion will increase the heat in the body and difficulties will arise; for men especially, difficulties of a different kind begin. As far as the subject of japa goes, it will be more excellent if you do it without having eaten. As for the daily routine, that depends also on what work you do.
What should those without a yajnopavita write and wear?
Those who have not had diksha and do not wear the yajnopavita at all should write the Panchakshari mantra without the pranav on bhojpatra — offering one to Shiva and wearing one around their own neck — and do japa of that same mantra.
How is naam japa of Jagadamba done?
If you wish to do japa of Jagadamba, to do japa of the name Durga, then do Durga Durga. Why do you keep reading up on whether we will apply the pranav in front or apply Shri or not apply it — name japa alone is to be done, so do it. Or do the Jayanti Mangala mantra.
Anusuya's lamp is kindled first, then Dattatreya's, then Maharshi Atri's, with the Shubham Karotu Kalyanam verse if it is known.
First the lamp of Bhagavati Anusuya will be kindled, then Bhagwan Dattatreya, and then Bhagwan Datta's father, Maharshi Atri. Mantra paath may be done if it is known: Shubham karotu kalyanam arogyam sukh sampadam shatru buddhi vinasham cha deep pur jyoti namastute, deepo jyoti param brahma deepo jyoti janardana deepo haratu me papam sandhya deepam namastute ya deepam jyoti namastute.
Which oils may be used for the puja lamps?
If ghee cannot be managed, then both of mustard oil, or of til — but the til oil must be pure. Everything must be pure, the speaker says: whether it is ghee or mustard oil, whatever is within your capacity. And the lamp must keep burning as long as the japa runs.
Five lakh japa makes the beej param siddha, sava lakh is the minimum, and failing that 108 mala in a single day.
This beej mantra, the speaker says, becomes param siddha by doing 5 lakh japa. But at the very least you should certainly do sava lakh japa. If you will not do even sava lakh, then at the least do 100 mala of japa, 108 mala of japa, in one day; and having done it, put that yantra into a silver khol and wear it — if you are doing the one-day vidhan.
108 mala on the first day, then the yantra sealed in a silver or copper kavach and worn, with 108 mala daily until the next purnima.
If you are doing the one-month vidhan, then after doing the japa and so on on the first day — say you did 108 mala on the first day — having done the 108 mala, the aarti and the samarpan, you then put that yantra into a silver khol, or also into a copper kavach, and wear it around the neck on a yellow thread. After that your japa of 108 mala will go on daily until the next purnima.
What should those who wear the yajnopavita do in the Harihar maas?
Those people who wear the yajnopavita and the rest should practise doing the path of the Vishnu Sahasranama properly, together with its nyasa and viniyoga, so that this year's Harihar maas does not go in vain.
What should be accepted as guru on Guru Purnima?
If you wish to remove the doubt of your mind, then remove it, remove the darkness, and on the day of Guru Purnima accept those divine shaktis themselves as your sadguru, as your param guru, and do japa of their mantras — especially since Purushottam maas is running.
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 there a timing restriction on japa in Savan?
In Savan there is no difficulty of time at all — do it in the morning, at midday, in the evening, at night, in the middle of the night, at dawn, whenever time is found. Having become pure, light two lamps before Bhagwan Shiva.
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.
Can the joint Shiva-Parvati mantra be taken as the guru mantra?
Asked whether the joint mantra of Maa Parvati and Shiv ji that was told in a video may be used to accept them in the guru swaroop, the speaker answers: absolutely, you can. Absolutely, with Shiva along with Shakti, with this mantra too you may accept them.
How should a guru mantra be treated?
Whichever mantra is taken as the guru mantra — take the Panchakshari, take the mantra of Shambhu Shiva, by whatever vidhi-vidhan has been told — that mantra should never be uttered from the mouth; it should always be kept secret. The guru mantra is forever secret; even its japa is not to be done speaking aloud.
What should someone whose kuldevi is Bandi Mata do?
Pritam Kumar ji, if the kuldevi is Bandi Mata, then you will have to do Bhadrakali's, the speaker answers. Do the Bhadrakali kavach, and you should do the path of the Bhadrakali Sahasranama and the rest. But be confirmed that your kuldevi is indeed Bandi Mata, only then. That is her swaroop — Bhadrakali herself is the swaroop of Bandi Mata.
What is the vidhi of the Kali Sahasranama path?
Asked the vidhi of the Kali Sahasranama path, the speaker asks which Kali Sahasranama the questioner wishes to do — there are many Sahasranamas; speak with him once and he will tell. In general, if you wish to do the path of the Sahasranama of Bhagavati Kali, then doing it either at the time of daybreak or at the time of night is more fruitful.
Which Kali Sahasranama is most suitable for householders?
The Dakshina Kali Sahasranama is the most proper for a householder sadhak, for sadhikas, the speaker says.
The force depends on how long the mantra has been japed and how firmly the discipline held — though one long surrendered to his aradhya gains much from a single anushthan.
He says control will certainly begin to be established to some extent, and that the degree depends on how long you have been doing sadhana and japa of the mantra — the more time, the more rule and discipline, the more firmness, the greater the effect. Yet he adds that a long span is not required: one whose mind has long been surrendered to his aradhya gains much capacity from even a single anushthan.
The full Dattatreya mantra is read aloud rather than in the mind, because abhichar nash does not happen otherwise.
Read the whole Dattatreya mantra — "अनुसूया पुत्राय" — reading the complete mantra; and when you recite it, he says, you may speak it out. It is not that it must be said in the mind: you may speak. Because here the matter is the destruction of abhichar, and abhichar nash does not happen like that.
When japa will go no further, at two or three o'clock, the samarpan and arti are made and one walks on the roof under the moon's rays.
Having stayed awake, do japa and the rest — as much as you can; he does not say it must be the whole night. Staying awake is for the whole night, but do as much japa as you can. When you have done japa till two or three o'clock, till two o'clock, and you feel that japa will not be possible any longer and the body is not supporting you, then make the samarpan, do the arti, and get up. Get up and walk on the roof, stroll about, and let the rays of the moon fall upon the body.
Nobody was told to do japa day and night: even one or two hours, from eleven to one, is the main thing.
Corporate labourers cannot do japa day and night, an hour or two, he says — and where did he say to do it day and night? He is saying only this: make the effort to stay awake on the night of Sharad Purnima. Even one or two hours is the main thing, from eleven o'clock to one o'clock. In those two hours do at least as much as can be done, as much as your body supports.
Even those who present themselves as highly learned say that nothing happens, that she is a mother and anyone may recite.
He says even those who present themselves as highly learned begin saying this — that there is no difficulty, she is a mother, anyone may do it and no distress will come. He repeats that this can differ person to person, and asks listeners not to commit this aparadh but to learn.
Why does wrong pronunciation of a mantra incur dosha?
Because breaking mantras and speaking them wrongly causes their distortion, the speaker says. What is a mantra? It is the form of a devata. If the form of a devata is distorted, will dosha not attach? Every single shloka of the Saptashloki and of the Saptashati is a mantra.
Those who mislead people this way should instead be telling them to learn, since content and teachers are freely available.
Those who repeatedly speak this way and mislead people should instead be telling them to learn, the speaker says. Content is available on YouTube; many people teach, some now take classes for a charge and some teach free, and some are teaching very well on YouTube. So can you not learn uchcharan?
Why are teachers who excuse wrong recitation only trying to be liked?
If our wish were to become dear to you, the speaker says, we would tell you to walk that path by which we could become dear — do not learn, do it wrong, the Devi is a mother and will be pleased. He then puts a test: let someone repeatedly mispronounce your own mother's name and see whether you feel bad first of all.
What happens to channels that genuinely try to teach correct recitation?
If they try to teach, people hurl four words at them and leave, he says — because if someone teaches something so exacting, that uchcharan is to be done this way and not that way, that in the chhanda it is spoken so and not so, people give him four abuses and come away. The one genuinely trying to do it right gets only abuse.
Being told that seven entities are present means some shakti is with him; the anushthan should be begun again rather than readings chased.
The listener did japa for a year and a half, stopped for five months, has restarted, and someone shown the case on the phone said there are seven entities. The speaker says it means some shakti is with you, whether positive or negative — if it is there, it is there. Begin your anushthan. As for what is going on now that you are showing it to someone, he cannot say.
The sadhak class should do japa of their mantras and a havan on at least one of the two parva days.
Apart from this, the sadhak class, if they do japa of their mantras and a havan — do it on at least one of the two days, tomorrow or the day after — then it becomes most excellent.
How should the Hanuman mala mantra be performed?
He says that if you are doing the mala mantra of Hanuman ji, do it with full niyam, nishtha, samarpan and purity. Even if you do it only once, let the pronunciation be clear, with the feeling of samarpan, and do it remembering Bhagwan Shri Ram and Maa Janaki — then you will get a very good effect.
Bhairav seva for mantras that will not fructify and for doshas of japa
The speaker says those who keep chasing siddhis and find that siddhi is not coming, the mantra is not becoming siddha and the mantras give no effect should do Bhairava ji's seva and see: every kind of mantra will become fully awakened, and whenever one takes a Sankalpa and uses it, it will give the full effect one wants. Any error in Japa — dosha in the pronunciation of the mantra and in its japa — is quelled by Bhairav's grace, so this dosha too is finished by his seva.
May the Navarna mantra be read after reciting the graha mantras 108 times?
A listener says that after having his kundali seen, an astrologer told him to recite the mantras of Mangal, Chandra, Rahu and Budh 108 times each, and asks whether the Navarna mantra may be read after that. The speaker answers that yes, he may read it — that much.
What is it that the devatas want, and how are they nourished?
Mantra. If we do mantra path properly, with pure pronunciation and in maximum quantity, the devas are nourished. No yajna can ever happen without mantra, and no special vidhi-kriya can happen without mantra. The bhava world is separate — bhakti of the Mahashaktis is done by bhava.
What to recite while placing items into the kalash when no mantra is known
The speaker says putting the items in with mantras is a separate subject; he is giving the ordinary method that anyone can follow with devotion. If one knows no mantra, each item is placed into the Kalash while taking the name of Jagdamba, or while reciting "Ya Devi Sarvabhuteshu Shakti Rupena Samsthita" or "Sarva Mangal Mangalye". Jagdamba will certainly accept it, he says.
The third adhyaya of the Bhagavad Gita states that men satisfy the devatas with mantra
In the Shrimad Bhagavad Gita. He says Bhagwan Shri Krishna states in the third adhyaya that human beings should satisfy the devatas with mantra, and the devatas, being satisfied, should bring about the progress of human beings.
Teachers who accept everything but the mantra path never obtained knowledge in a parampara
He names Acharya Prashant, calling him a mahanubhav and a mahadusht who accepts everything but not these things, and says such a person never obtained knowledge in a gurukul or from a guru — he has only read books and put out his own interpretation. If Krishna speaks of devatas being satisfied by mantra in the third adhyaya, he asks, why then do you forbid mantra path and say pauranik mantras and the Puranas give no benefit, when it is in the Puranas that everything is described?
Why does a mantra played on a recording give no fruit?
Because a mantra runs on the mind. If your mind is half-hearted the mantra will not work either. People complain that they did a sava lakh japa sitting for so many days and nothing happened; he answers sarcastically that they might as well start a tape recorder or play a mantra on YouTube — you could get ten lakh done in a day and complete sava lakh after sava lakh, and no fruit at all would come of it.
How does an eclipse of the Moon affect a person doing japa?
The speaker says our mind has Chandra as its karaka, and the deva and shastra that are karaka of mantra are also Chandra. So when Chandra itself is eclipsed and your mind is not fully surrendered, there will be difficulty. Those doing mantra japa in a wrong manner do not obtain the effect properly, however many sava lakhs they complete.
Can japa, path or puja ever be wasted?
The speaker says your japa, your path, your puja is never futile. You may assume you do japa very well while your method is wrong and you do not know that you should not be doing it that way — in which case the effect becomes negligible. If you do it wrongly, anishta will occur, which is a separate matter, but it is not wasted.
Why is japa in a grahan said to give a hundredfold fruit?
The speaker says that in that state, when you do japa of any devata's mantra, it gives a hundred times more fruit. But people sit down with the arithmetic — that a hundred malas becomes equal to a thousand, so a lakh of japa is deemed done and the mantra ought therefore to be siddha and give its effect. That, he says, is a separate subject: in an ordinary day too japa will give effect if you have that kind of steadiness and surrender within you.
What is the minimum a person should do during an eclipse?
The speaker says that in the grahan kaal it has been said for everybody, in whatever condition a person may be, that whether or not he does anything else, he should at the very least do naam japa of his aradhya. He notes that accidents happen at the time of a grahan in which many deaths occur, and that effects fall before and after it too, in which such things have their contribution.
What if one has had an anushthan done but cannot do the dashang havan?
Asked what to do if one has had an anushthan done but cannot manage the dashang havan, the speaker says japa can be done — yes, japa can be done.
Is counting japa on the fingers a valid method?
Asked for the vidhi of counting japa by hand, the speaker says: ah, you are speaking of the kar mala — very well, this is also correct.
How many malas of the guru mantra should be done in the eclipse?
Do not do malas, the speaker says: from when the grahan begins until it ends, continuous japa.
What if one is not in a pure state — can japa still be done with the pranav?
No, the speaker says: when that purity is not there, japa will not happen with the pranav. Mantra japa will not happen. If you are reciting some stotra, if you are reciting a sahasranama and something comes in the middle of it, if you are doing sabar — then that is a different matter.
His work is to carry the listener to a level while keeping him safe, by selecting the right mantra in the right manner
Because, he says he keeps repeating, his work is to take you up to a level while saving you — by selecting the right mantra in the right manner. This is such a field, and through the medium by which he is speaking he does not know anyone, does not know in what manner a listener conducts his life.
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.
Can the satnam be recited outside of puja time?
The single greatest positive thing, he says, is that you can do the path of the Ashtottar Shatnam at the time of puja — and after that too, without the purva pithika, phalashruti, nyasa and the rest, you can do the path of the mool path even thousands of times in the day if you wish. For that too there is no restriction at all.
The manner of giving upadesh decides the fruit, and reciting mantras in shoes, coat and tie is wrong
One person is going very viral nowadays, he says, who wears shoes, coat and tie and recites mantras and tells about mantras. It is very wrong. However much knowledge you may obtain — if your manner of giving upadesh on all these subjects is wrong, then it will give the fruit in that same way.
Is it right to do two anushthans at the same time?
Asked whether it is right to do two anushthans together: yes — if both being done are connected with Bhairav ji, then they can be done. In such a case two kinds of sadhana of one and the same deity can also be done. If there is that much time, then do not do mantras and the like of this kind; there is stotra and stuti, that can be done.
Does anger increase from an ugra mantra?
Asked whether anger increases in an ugra mantra: then it depends on which mantra it is, of which god or goddess, what vidhi vidhan you perform, from whom it was obtained, what the direction is — it can be said only on seeing all of it. From a little, it will not increase.
Which stotra should be recited daily in full awareness?
Always keep one thing in memory, he says, to everyone who is listening — it will cut a little, but this is the truth. The Bhavani Ashtakam that we read, composed by Adi Guru Shankaracharya: certainly read it, read it daily, read it in full awareness. It is your ashtakam of eight lines — the Bhavani Ashtakam.
The verse recited is the one closing with gatistvam gatistvam gatistvam Bhavani
He recites: na tata na tato na mata na bandhur, na data na putro na putri na vrityo, na bharata na jaya na vidya na gatirmameva, gatistvam gatistvam gatistvam Bhavani.
What if a life partner or parents will not let one worship?
If your life partner is not giving you support — that no, you are not to do puja path, either give up puja path or give me up — you cannot leave them, there is no difficulty in that. But according to circumstances, do as much as can be done, because the gati is going to come from this itself. It will not come from them. If your life partner is of such a state, of a high kula, a high-order sadhak, or is taking some such test, that becomes a separate subject; it is not for everybody, and nowadays it does not happen.
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 the effect of doing a chalisa or japa seated on an asan?
Asked what effect it has on the energy if, when doing any pujan — for example doing japa of a chalisa — one does it seated on an asan, the speaker answers that it can be done, and that an urdhva gati, an upward movement, takes place.
Is it acceptable to read a paath from a mobile phone?
Asked about reading from a mobile, the speaker says there is no difficulty as such: if you are reading for information, that is a different matter — but if you want the attainment of fruit, then for that it should be read with vidhi vidhan.
What should I eat while doing the five-day anushthan?
There is no tension about it, he says. Eat sattvik food. Do not eat garlic and onion for the five days. Start observing brahmacharya — and in Kartik the more brahmacharya you keep the better. Apart from that, in the morning eat as sattvik or as little food as you can, and if you get a little time from your office or whatever work you have, sleep a little too, so that your sleep is completed, since japa is to be done at night.
Is it true that a sadhak should not sleep during the day?
There is a subject that a sadhak should not sleep during the day, he says — but that holds to the extent the body has the capacity: if you have awakened the body through pranayama and yoga and gained victory over the sthul sharir, then you can gain control over nidra. Otherwise do not think that you will neither sleep in the day nor at night, sleeping only two or three hours from half past two. Not everyone's body will support that.
What is done on the night of Chaturdashi?
After that comes the deep daan of Yamraj — again you will do the deep daan of Yamraj. And on the night of Chaturdashi, whatever anushthan you are already doing or beginning: supposing you do the pujan of Kali ji, that you are doing the sadhana and anushthan of Kali ji, then on the night of Chaturdashi certainly do her japa. It is Kali Chaudas, so on that day her japa will certainly happen.
Japa may begin from the evening of the 10th, on the night of Dhanteras, within the buying muhurat
Asked from when to start sadhana and mantra japa this Diwali, he says you can begin japa and the rest from the evening of the 10th, from the night of Dhanteras. On Friday the time from 12:30, or from 12:35, up to 1:15 in the afternoon has been given by those learned in muhurat shastra as the madhyanha vyapini time, the most excellent time of Dhanteras for making purchases, and the hora of Shukra will also be running then.
Can japa be done alone in a room without dhoop and deep?
Asked whether the Ashtottar nam japa of Bagla Mai can be done at night, seated on an asana in solitude in a room without dhoop and deep, he says there should be at least one sakshi lamp — a karma sakshi lamp; make arrangement for at least one and do japa, whether or not there is anything else. In a very difficult situation, the moon and the sun are made the witness, if there is some such state.
Hours of the day for Annapurna mantra japa
The speaker says japa of the Annapurna mantra done between evening and the Mahanishitha kaal gives infinite Punya, as does its recitation at sunrise or in the Brahma Muhurta; it must not be done at midday. The reason given is a devotee's bhava: from the end of the Brahma muhurta until evening Bhagavati is said to be visiting her devotees' homes, resolving their troubles of grain and wealth. In clock terms, he says, japa runs in the early morning up to about 7:00, or from after 6:00 in the evening until the Nisha kaal; both sittings may be used.
Japa count of the Annapurna anushthan
The speaker says the mantra is to be japed at least 32000 times in eight days, completed between Pratipada and Ashtami; that works out to 4000 a day. If 32000 cannot be managed, do at least 3200, and in any case keep to multiples of eight: 8000, 16000, 24000 or 32000, of which 32000 is best for obtaining the mantra's siddhi and Bhagavati's supreme kripa in one go.
Kashi Vishwanath dashansh japa within the Annapurna anushthan
However much Annapurna japa is done, the speaker says, a dashansh (one tenth) of it is japed for Bhagavan Kashi Vishwanath, with a plain mantra: Kashi Vishwanathaya Namah, or Vishwanathaya Namah. One who wears the Yajnopavita may prefix Om; one who does not must not. So for 1000 japa of Annapurna, 100 japa, one mala, goes to Kashi Vishwanath.
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.
Tara Chaturdashi and Kaushiki Amavasya rank with the night of Diwali and with a Chandra or Surya grahan.
As the night of Diwali has its greatness, as a Chandra grahan and a Surya grahan have theirs, in that very same way this Tara Chaturdashi and Kaushiki Amavasya also carries great importance. So in this time you should certainly do japa and such work — a new anushthan if you wish to take one up, and otherwise a repetition of whatever anushthan you have done before.
For anyone doing Sabar mantra japa in quantity this is an amrit kaal — ordinarily two days, but three this year, the last falling by udaya.
For anyone who performs the anushthan of Sabar and the like, who does japa of Sabar mantras in quantity, this is an amrit kaal — do it certainly in this time. For an upasak or upasika of Bhagavati there are ordinarily only two days, the Chaturdashi and the Amavasya; but this year three days are falling, the last day falling also by udaya, on the Thursday and the Friday, so the benefit of three days is obtained.
Writing the twelve names of Ganpati daily when there is no money for puja
The speaker says that when distress, calamity and money trouble are very great and there is no money even for Dhoop, lamp, flowers and prasad, the best vidhan is to do only Ganpati's Japa and to write daily the root stotra of his twelve names — beginning with Vakratunda and running to the twelfth name. He says Ganpati then opens the paths of wealth very quickly and a path opens for release from debt and loans, but the phalashruti states six months of continuous practice; doing this daily is how one strengthens one's financial, bodily and mental state.
With which mantra did Brahma praise Sadyojata Shiva?
With the mantra सद्योजात प्रपद्यामि and the rest, Brahma ji offered stuti to Bhagwan Shiva and did japa of it.
The viniyoga and nyasa of the Panchanan mantras are set out independently in the tantras
The speaker says further description is found of how much japa was done and how the complete viniyoga and nyasa run; that is given independently in the tantras, in the Mahakala Tantra and the like.
A stated measure of panchakshari japa is described as bringing one the post of Brahma ji
The speaker recalls the earlier discussion of the mahima of the panchakshari at the beginning of the Shiv Puran, where it was described how much japa of the panchakshari brings one the post of Brahma ji, and with it the responsibility of creating the srishti.
What colour should be meditated for Sadyojata and for Vamadeva?
When you sit in a place to do dhyana and pujan of the Sadyojata swaroop, the speaker says, you are to meditate Shiva ji of white hue. When you do dhyana of the swaroop named Vamadeva Shiva, he is of red hue — Bhagwan Shiva wearing a garment of red hue, with a mala of red hue, with red eyes and red ornaments, produced in such a kumar form.
Which form is meditated with the Shiva Gayatri?
The speaker says this Pitambara form is the Tatpurusha swaroop. Those who do japa of Bhagwan Shiva's Gayatri mantra तत्पुरुषाय विद्महे and the rest should at that time hold the dhyana of Tatpurusha Shiva: Shiva ji of pita hue, pita garments, pita mala — a yellow garment, a yellow mala, a form yellow and like gold — and do japa while meditating that form.
The mantras that belonged to the Rakta and Shwet Lohit kalpas, named again
The speaker names them again. In the Rakta kalpa, the chief mantra of Brahma ji's tapasya was the mantra of Vamadeva Shiva: वामदेवाय नमः श्रेष्ठाय नमः जेष्ठाय नमः. Before that, when the swaroop of Bhagwan was Sadyojata, the mantra was सद्योजात प्रपद्यामि.
The Aghorebhyo mantra, and the four black mahatmas produced by that form
Seeing that form, Brahma ji did dhyana of the Aghor swaroop of the Parabrahma, and made stuti with the Aghor mantra अघोरेभ्योथ घोरेभ्यो अघोर अघोर तरेभ्य and the rest. By that tantric vigraha, the black-hued Bhagwan Shiva produced four mahatmas named Krishna, Krishna Sikh, Krishnasya and Krishna Kanthadrik.
Which forms should be meditated during panchakshari pujan?
When you do pujan of the panchakshari mantra, the speaker says, do the dhyana of all these five swaroops within it. Raise your own level gradually, he tells those who stay connected; those who are truly sadhaks and have been doing japa of the panchakshari until now, and who meditate the Panchanan swaroop, should take note.
Knowing which letter holds which Brahm changes the panchakshari one has recited since birth
Because people have heard the panchakshari from birth, in songs and bhajans, but do not know its real mahima — which swaroop is joined how, and how each single letter takes on a single form of Brahm. Once this is heard, the speaker says, one's intention becomes clearer and dedication grows; and when one then sits upon the asana and meditates these five forms, the mantra joins with the mind and assumes a still vaster form.
Should a Sabar mantra be chanted aloud, in Upanshu, or mentally during an eclipse?
A Sabar Mantra is never chanted loudly. No mantra of any kind should be audible to another person — it should remain a murmur inside the mouth.
Can more than one stotra or mantra be recited during an eclipse?
No. From the eclipse's beginning to its end a single mantra or Kavach is recited — only that one becomes Siddh. Break off mid-way and start another and neither will be accomplished.
The eclipse sadhana runs the full span, 9:45 to 1:40; the 10:50 figure is the midpoint of totality, named only for those who cannot sit the whole time
Sadhana runs from 9:45 to 1:40 — that is the full span and where the full fruit lies. The 10:50 figure is the midpoint, when totality sets in; it is named only for someone in genuine physical difficulty who cannot sit the whole time. Begin japa ten minutes before the eclipse and continue ten minutes after it ends.
Can the Durga Saptashati be recited during the eclipse period?
Yes, the full Durga Saptashati recitation can be done — it is not the case that it cannot. But japa is better: choosing one mantra and reciting it throughout the eclipse is superior, even though the Saptashati is itself made of japa mantras.
Heaviness, fatigue and dizziness after beginning a mantra japa mean the count must come down — with Shiva Abhishek and Batuk Bhairav alongside
Reduce the japa count — too much energy is being generated. Begin abhisheka of Bhagavan Shiva so the energy is balanced and your capacity grows enough to hold it, and recite Batuk Bhairava alongside.
What do violent tremors and a pull at the Ajna chakra during japa mean?
That your Bhava is very strong and the experience is excellent — keep it secret, do not make it public. And if the urge to call out Bhagavati's name comes, call it out sometimes. The speaker adds, partially, that some power in your Kula must have been a great devotee of Vindhyavasini and is showing grace on you.
The two limbs of the householder Navratri plan: Durga Saptashati by day, the tithi-wise Navdurga mantra by night
The speaker says two things are carried together through the nine days. The first is the path of the Shri Durga Saptashati. The second is, in the night hours, doing Japa of the mantra of that form of Bhagavati Mahadurga which belongs to that day's Tithi, and obtaining her grace through it.
Can the Durga Saptashati be read in Hindi when Sanskrit is not known?
The speaker says those who cannot do the path in Sanskrit should not do a wrong path; they should do the complete path in Hindi, with bhav. There is no problem in it — however much anyone says nothing happens in Hindi, Ma is hungry for bhav, and both things still come. But he is not saying one should read in Hindi for life: Sanskrit is to be learnt. Over two or three, four or five Navratris it slowly starts coming; give half an hour or fifteen minutes and it is learnt in six months; the Saptashati is only 700 shlokas, so at ten a day it is learnt in two months and ten days — just the pronunciation, not by heart — and then, he says, generation after generation is carried across. For now the ordinary person reads in Hindi.
Night japa vidhan on Pratipada: a karma sakshi lamp, offerings to the four guardians, and nine malas of Shailputri
The speaker says that on Pratipada night — or earlier, at Sandhya, once the Aarti is done with the family or alone — one sits again on the asana around eight o'clock. The Akhand Jyot is burning; light a separate Karma Sakshi lamp, offer Dhoop, deep and Naivedya, and offer Akshat and flowers in the names of the guru, Ganesha, Batuk Bhairava and Bhagwan Narasimha. Then jap nine Mala of the mantra of Bhagavati's first form, Shailputri Durga, and offer the japa to Bhagavati; that is all. If one wishes, light nine camphors and nine cloves in some vessel. The first day's pujan is complete; it takes little time, is authentic, and brings Bhagavati's full grace. The mantras of all nine Durgas for the nine nights are in one PDF he provides.
Tithi-wise Navratri schedule, Pratipada to Ashtami: Saptashati adhyayas by day and the Navdurga form japped at night
The speaker lays out the days. Every day: Kavach, argala and keelak, the day's adhyayas of the Durga Saptashati in the Mahavidya krama, then the Tantrokta Devi Suktam; and at night nine Mala of that day's Durga. Pratipada: adhyaya one; Shailputri at night. Dwitiya: adhyayas two and three; brahmacharini. Tritiya: adhyaya four; Chandraghanta. Chaturthi: adhyayas five to eight; Kushmanda. Panchami: adhyayas nine and ten; Skandamata. Shashthi: adhyaya eleven; Katyayani. Saptami: adhyayas twelve and thirteen, completing the thirteen; Kalratri. Ashtami: with kavach, argala and keelak, the three Rahasyas — Murti Rahasya and the others printed after the thirteen adhyayas and the Devi Suktam — and Mahagauri at night. The mantras of all nine Durgas are in one PDF he provides.
Must the japa of a mantra anushthan be done in one sitting?
The speaker says you may do it — ten malas may be done as five and five. But if you are doing some particular anushthan, then what will your arrangement for food and water be? In the morning you may do it fasting; in the evening, how will you do japa after eating a meal, having eaten salt? This work, he says, can be done only in Navratri; at other times it can be done too, but the sankalpa should then be made accordingly.
What is the relation between ajapa and yoga?
The speaker says ajapa japa is something that goes on always; and if you do ajapa japa together with yoga, then it becomes a giver of a hundred times more fruit.
Which is more intense, havan or japa, if only one is possible?
The speaker says both have their own importance, and that the full fruit of japa is obtained from havan. If only one is possible, choose according to your desh, kaal and circumstance; you may do havan, you may do japa — both have their own importance.
Can one state in the sankalpa that onion and garlic cannot be given up during a sadhana?
Asked whether, when one does a sadhana but cannot stop onion and garlic in those days, one can say this plainly in the sankalpa, the speaker says Maiya has no difficulty with onion and garlic — the difficulty is in your body. Maiya is far away; what difficulty would she have? You are her son. But when you do mantra japa, its energy will not give its effect in your body in that manner; so according to him it is then of no use, and on top of that it will increase tamasikta, because all these things increase heat.
Why are onion and garlic forbidden during sadhana?
The speaker says garlic and onion have been forbidden for consumption because, first of all, they will increase heat in the body; the bad smell is a separate matter, set all that aside. They have been told to be taken only for medicine — you should take them only in the form of medicine, on account of medicine, and for any other reason should give them up.
Without conserved tej there is no urdhva gati, so brahmacharya cannot be held unnecessary.
The speaker says there is no benefit in saying it in the sankalpa — what will you say, that we shall eat everything including garlic and onion but shall do your puja? According to him that is not right. He says that nowadays on very many channels the so-called great people say all this, and that according to them even the observance of brahmacharya is not necessary — but when the tej is not conserved at all, where will urdhva gati come from, and then what is the need of mantra japa at all? Live like that, then, he says; why put a stain on it?
Should a mantra you do japa of be spoken aloud during oblations?
No. The mantras you perform japa of are not spoken aloud during oblations — if you do japa of the Panchakshari, do not say it aloud with Swaha. Say the mantra mentally and speak only Swaha aloud, exactly as you do in japa.
What should be done in the days after Kuldevi Saptami?
Whoever you worshipped and performed the Havan for, remember and worship them daily from that day on. Recite their name while walking about — and if you hold no Guru mantra, name-japa carries no fault whatever anyone says.
Should an established daily practice be added to over time?
Yes, for established practitioners — because doing the same thing indefinitely once it is fully practised leaves the mind wandering. Add to it: fold the Devi Suktam mantras into your sixteen-upachara worship, or embed verses of the Sahasranama. Adding is not changing the deity.
Yantra understanding arrives the way a fast calculation does
Because once the Suktas have been practised and divine grace is present, the workings of a Yantra resolve the way integration and differentiation do for someone quick at mathematics — how a Yantra will be constructed and what will follow simply presents itself.
In which conditions can the Shiv Tandav Stotra be recited?
It can be done daily, the speaker answers, asking why a condition need be looked at in it at all.
What does the word anushthan actually cover?
Shodashopachar pujan of whichever form of Bhagavati or of Bhagavan is to be worshipped; then stuti, japa, kavach and such paths; japa to a fixed count, such as a hundred and eight malas or some number of malas; then havan of a tenth part; and after the havan, tarpan and marjan.
How much more fruitful is archan on a Saturday Amavasya?
If an Amavasya is falling on a Saturday and anyone performs archan of Bhagavati that day, it is held to be a hundred times more fruitful. That is how karma is cut quickly: what was to happen in eight years may happen in seven and a half or seven.
What should a sadhak carry with him to a teerth in Navratri?
When you perform sadhana or an anushthan during Navratri in any manner, the surrender you take and whatever japa and tapa you do — understand that it goes with you when you go to a teerth sthan, to those divine kshetras; and it is to be offered there in exactly that manner.
What should be done if a shakti is taking some kind of bhog from us?
Whenever you do mantra japa, different kinds of effect increase in the body, the speaker says. If the effect increases at the Muladhara, then both kaam and krodh increase. If you do sadhana connected with Bhagavati Kali, then krodh will also increase within you and there will be an increase of kamanas as well — that is, you will be very much afflicted by kaam. To control it, who will control it? Shiva will. Therefore the abhishek of Shiva, the abhishek of Bhairav, is necessary.
What if someone tells me I have Kamakhya tattva or Bhairavi tattva within me?
Brother, plainly and at one stroke, that is wrong, the speaker says. Things of this kind happen in every person's body: every person becomes intoxicated by the effect of a mantra, every person becomes uncontrolled. The more japa one does, the more the effect of that mantra falls differently on every body; and in the state of non-control it will also feel as though someone's sawari is coming. It may indeed come, or it may not — from the effect of mantra japa it may be momentary or it may be considerable.
In what manner is the water itself to be poured?
The water is to be given with both hands, in such a way that when it falls upon the earth, the darshan of Suryanarayan keeps happening through the falling stream, the speaker says; and with the eyes open one should keep reciting the Chakshushi vidya and the like, or Tamaso Ma Jyotirgamaya, or whatever mantra or path of Suryanarayan you know. The falling water's splash should not fall on the feet, so it should be poured into a pot or given to some plant so that the splash does not come upon you.
How many times greater is the effect of reciting Shiv Chalisa under a bel tree in Brahma muhurta?
Questions of this kind — how many times greater the benefit is — can only be known when you do it, the speaker says, because this can be of a different kind for everybody. It may be that a listener who has done a great deal of sadhana, whose prarabdha is already cut and whose whole time passes in sadhanas, begins reciting under a bel tree tomorrow and from the day after begins to have experiences; his prarabdha too will be cut sooner and the effect will come sooner. And if you are new, if you have various diseases and doshas in the body and doshas in the kundali, and you begin the recitation, it will take you time — two, four, five years.
I do a hundred malas of japa daily and get fever — what should I do?
One should do only as much japa as the body gives capacity for, the speaker answers. He adds that the Sabar mantras of Mata Durga are available on the Siddh Sabari Vidya channel, and that for the deeksha of Maa Vindhyavasini one may go into the Vindhya kshetra and take it from some sadhak.
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.
What should be done for a south-facing door, and what care is needed for japa near a river sangam?
For a south-facing door of the house, first of all a yellow cloth or a yellow curtain should be put on the south-facing door, the speaker says; if a dhwaja related to yellow cloth can be established, it should always remain there, if your entrance is south-facing. Asked what care is needed for japa near a river sangam where there is also a shamshan, he says that if one is initiated, the recitation of a raksha mantra and the like should certainly be done — and in a desolate place no japa or path at all should be done.
How much fruit does jap on Mahashivratri give?
Asked how many times the fruit is given by what is done on Mahashivratri, he says the questioner is stuck in this multiplication and division — if you knew it, what calculation would you make? It has been told: it gives 365 times the fruit. It brings the fruit of a whole year in a single day, and to that one infinite times the fruit is going to be received.
Sankalp-bound japa of one's own siddha mantra or daily paath for a maran prayog victim
The speaker says the fourth vidhan, once the earlier ones are done, is to do as much japa as possible — with a sankalp in the afflicted person's name that their life be protected — of any mantra one has done japa of, made siddha, or done an anushthan or Purashcharana of, whether Sabar Mantra, Tantrokta or other, or of whatever one recites daily: Durga Kavach, Hanuman Kavach, a chalisa, Bajrang Baan, a sathika or a beesa. If one has nothing of the sort, recite the Hanuman Chalisa or bajrang-baan with a sankalp, near the person in a low voice so that they can hear it too.
Can a devotee become proud of his own japa?
Yes. Even a bhakt comes to have ahankar — that we did 500 malas of jap in one night. Once you have that pride, God will then take that pride away. If you come to have pride that you did the Govardhan parikrama, that you did the Trikon yatra, that by doing this karma you obtained that thing — whenever pride comes, pride in your bhakti, pride in your jap, it will be removed.
What does he prescribe for someone with no time for elaborate worship?
Naam jap, he says, is the most necessary thing today for one who has no time for much puja-path. For those whose shraddha is in Bhagavati and who have taken her sharanagati, he repeats what he has said many times: if you can do nothing else, take the Jayanti Mangala mantra — the first mantra of the Argala — into your life. And memorise the twelve names of the one in whom you have shraddha, and recite them until they begin to run in the mind of themselves.
What is ajapa jap and how does it work?
Naam jap should not be left; if you keep doing naam jap, ajapa jap will keep happening, and ajapa jap has a vidhi. When the subject of karmakand is learnt, one learns how the breath moving in and out is carried by Soham and Hans, since it runs naturally in that very manner — which is held to be the Parmahansa mantra. But it is brought to fruition by taking a sankalpa, and the one whose mind stays free of vikaar is the one who will take that sankalpa.
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.
Can a mantra be converted into a taaran mantra?
Asked how any mantra of God is converted into a taaran mantra, he asks in return why it should be converted, and whether the questioner has the capacity to change the fundamental nature of any mantra. Neither you nor I, he says, have the capacity to change a mantra's mool tattva and make a taaran mantra of it. The taaran mantra becomes for you that very name upon which you depend and in which you keep shraddha.
Is the fruit less if one only takes the name?
The obtaining of fruit, he says, will happen from merely taking the name too. There is no deficiency in it. Gold may be lying in rubbish, may be lying anywhere at all — it gives the same fruit; its value can never become less. It is a different matter whether you take it out of the rubbish and clean it before carrying it, or simply pick it up as it is and set it down.
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.
What should the old do if they cannot do more?
If diksha has been received, do jap of the guru mantra; if it has not, take the name of the one in whom you have faith. If you can do nothing at all, sit quietly and watch a serial about God. If you cannot do that either, you can at least remember. Do the seva of Tulsi ji. Go to a temple and sit on the temple steps and contemplate.
What preparation does he announce for Holika?
From today onwards, he says, we shall begin preparing you for Holika: that on the night of Holika we must stay awake through the whole night and perfect a mantra — choose the mantra. There, ten men will perfect ten kinds of mantra; and we too will be seated here doing our own.
What sadhana is advised for those of 55, 60 or 70 years?
Involve yourself a little in all these things, he says; learn to manage the mind. If you have grown old, if you are going on 55, 60, 70 years, take the name of God. Do not do the work of setting fire among daughter, son, son-in-law and daughter-in-law. Do not light fires, do not have very great expectations. You have seen your life; sit and contemplate God.
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.
Until the stuti gayan of one's ishta is learnt and sung with bhav, sleep and boredom are bound to come in puja.
The second is stuti gayan, he says, which he speaks of again and again. Until you learn the stuti gayan of your ishta aradhya — and that too with a bhav — sleep is bound to come and boredom is bound to happen. And when you do mantra jap, whatever wrong deeds you have done begin to be remembered at the very time of the jap.
What is a mantra, and how is it connected to the moon?
What then is a mantra, he asks: that which gives counsel to the mind — it is running in the mind itself. As he said at the outset: mind, mantra, Chandrama. Chandrama has been called the karak of the mind; authority over the mind belongs to Chandrama. The strength of Chandrama waxes and wanes, and an effect falls upon the mind; the effect of a mantra falls in exactly the same way. When by the mantra we make Chandrama strong, then when Chandrama becomes strong our mantra begins to give fruit, and our mind is in our own control.
Listening to two or four bhajans or stotras for five minutes on rising in the morning makes the whole day go well.
They were told at the beginning, he says: on rising from sleep in the morning, listen to two or four bhajans, stotras or stutis, whichever is your favourite. Your whole day will go well; it is only five minutes of listening, not more, though if you have time you can listen properly. Not on a loudspeaker — everybody has a phone, so hold it near your ear and listen. After that, when you go to do the puja, sing the stuti there.
What does excessive sleepiness during jap indicate?
If sleep is coming a great deal, he says, there is a shortage of tej in the body, a shortage of shukra — that is why this is happening. Pay attention to the observance of brahmacharya, pay particular attention to food and drink, complete your sleep, and then it will be all right; otherwise it will not.
What should be done after japa when energy accumulates in the body?
The principal point here, the speaker says, is that when you do japa, afterwards you should offer it in samarpan to your ishta. And to the extent possible, at the beginning you should certainly do pranayam as well through the ishta mantra you are doing japa of. By doing pranayam this thing becomes somewhat balanced.
Was the darshan during the Kubjika Tantra Durga Kavach with open eyes?
Asked about a post concerning a person of great bhav who had darshan of Jagadamba while doing the Durga Kavach of the Kubjika Tantra, and whether that darshan was with open eyes, he says: yes, according to what that person says, it was with open eyes. But keep one thing in mind, he adds: even when it happens with open eyes, what the state must have been, and at what time it happens. Because when we repeat a mantra again and again, in that bhav, with the mind one-pointed, meditating on their form, she does give darshan even for half a moment. But a state of confusion arises when our bhav is somewhere incomplete: was it true, or only untrue.
What should be done to obtain the boundless kripa of Kalika and Durga?
If the boundless kripa of Maa Kalika and Maa Durga is to be obtained, he says, first of all become surrendered to Bhagavati. There are a great many stutis of hers: do the stuti by whichever pleases your heart and whichever you desire. Then it will be much better.
What happens when the timings of Sandhya are adjusted for convenience?
Then do not make any particular wish for fruit. The rule is to rise before sunrise, with the morning Sandhya done while stars are still visible, and to begin the evening one at the Godhuli hour. Push these back for cold or for electric light and you have compromised in every place.
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 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.
What does it mean if a mantra is forgotten in the middle of japa?
Nothing. It is an ordinary thing and not a subject to think about. If the mantra is long we forget a little; even reciters of Vedic mantras forget, and it happens often. There is no need to be troubled by it — nor by the clove and camphor falling from the hand.
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.
Those who have already done five or eleven thousand japa should do 108 daily near the Shiva temple through Savan
If you have already done 5,000 or 11,000 japa, then in the month of Savan kindle lamps and the like in his name near the Shiva temple and do that japa with your wish — whatever your wish is: you were doing it for protection, for the destruction of enemies, for victory in some place. Go on doing 108 daily through the whole of Savan, at whatever time — morning, evening or night — your presence there can be arranged.
What can be done in Shravan for an obstruction of any graha?
In the same way, if there is any obstruction of any other graha — whether of Mangal Dev, of Shukra or of any other graha — you may do japa of their kavach, stuti, sahasranama or satnam, or of the pauranik and tantrokta mantras of those grahas already broadcast on the channel, as your strength and capacity allow. It is not necessary to do 10 or 100 malas daily; at least keep five or ten malas, and if that is not possible, do at least one mala through the whole of Shravan.
Which shakti is worshipped to please Rahu?
For the pleasure of Rahu Dev, the vidhan of the mantra of Bhagavati Simhika, who has been called Rahu's mother, is on the channel. If you wish, do japa of the mantras of both of them, even one mala each, in the Shiva temple, and pray that their gaze become gentle and that their auspicious grace be obtained and this great confusion be removed.
Why worship a graha together with his mother or wife?
If you give seva and puja to a graha along with their mothers, along with their wives, then they are pleased with far greater speed. Take it, he says, that they will give ten times the effect: the effect that was to come in ten malas will begin to come in one mala each. You may do this prayoga too in the time of Shravan.
How does the mind become still during japa?
A listener writes that even on stopping the mind by force it does not become steady, and thoughts return after a while. There is no difficulty, the speaker answers — go on making your effort, and let the mind do its work. Do not try too hard to rein it in, or it will not become steady. By the grace of your aradhya, as the japa of the mantra goes on repeatedly and continuously, after one purashcharan, then two, then three, it will begin to become quiet of itself.
Jwalamukhi stone prayoga at a Kali temple to free bound pitr
The speaker's third remedy is a Tantrokta Prayoga to be tried only after many others have failed, since it needs a hard-to-get item: a jwalamukhi stone, sold at some puja shops at a high price. On Amavasya, bathe it in Gangajal and have the pandit place it on the right foot of Kali in a temple at least 12 years old; take the sankalp and do japa of the first mantra of the Argala Stotra for at least a sava ghanta. Neither you nor the pandit (paid daan-Dakshina for this) may touch the stone: push it with a Peepal leaf onto a second peepal leaf, tie it in yellow or white cloth, and hang it outside the main door on the side that falls to your right as you enter, with daily dhoop-deep to Kali reciting the same mantra. Its sudha shakti frees the pitr from however great a Bandhan; a genuine stone finishes the work in one go, though whether the freed pitr then become active for you is, he says, a separate matter.
Why must Budh be strong for tantra?
Because if Budh Dev is strong, the speaker says, the very first thing is that a person keeps his arithmetic strong: he calculates in advance that if he does not do five lakh japa of a mantra, and skips it and does it without niti and niyam, then this dosha may attach to him and this problem may arise. That buddhi will come there. In Budh place, he says, Rahu is being given in this manner — and Rahu has nothing of his own.
What is the first effect of japa done by proper vidhi?
The speaker says that when you begin japa of mantras, if you did it with vidhi vidhan, that same mantra grants you medha shakti — it first of all increases your buddhi. You were not finding a way out, but when you began sadhana you began to find a way: not that a road appeared, but the buddhi came that you should take this decision, that you should do this karma in this way, and then the work will be accomplished.
What does completing a five lakh japa do to a sadhak?
Once someone has done a japa of five lakh, the speaker says, the self-confidence within him becomes so kindled and he becomes so firm of mind that nothing can then stop him from doing the next sadhana. But someone doing a sava lakh japa may abandon it at fifty thousand — and he asks how such a person abandons it.
What japa should be begun after the dev diksha on that day?
If it is possible for you on that day, the speaker says, then once you have done the dev diksha vidhan, begin the japa of the ekakshari mantra from that day and carry it for forty-one days, or take it up to the Purnima of Magh; complete it up to the Purnima of Paush. At the least, complete it up to the Amavasya of Magh, or up to Makar Sankranti — that will be very excellent. And keep no doubt in it.
Japa done at the sthan of Bhagavan Datta near the Manikarnika ghat is taken as the worked example of japa at Kashi.
Let us understand it from the beginning, he says. Suppose we went into the Kashi region — whether at a parva kaal or otherwise — and sat at the place near the Manikarnika ghat where the sthan of Bhagavan Datta is, and there did japa of mantras, recited the Vajra Panjar kavach of Bhagavan Datta, did the path and japa of his mala mantra, for one day, two days, ten days, forty-one days, as much as was in our capacity, in a fixed number — saying that here we are doing at least one hundred and eight recitations of the kavach itself. We did our karma.
What is the general mahima of doing japa in Kashi?
Who knows what tithi it was there that day, or what yoga there was, the speaker says — and in any case it is generally the mahima of Kashi that if a person begins to do japa daily from the morning up to the midday hour, then there is no mantra in the world that does not become siddh in the Kashi region.
Can a namavali be recited while lying down in a train?
Asked whether five hundred or a thousand recitations of the namavali of the devi devatas may be done while sitting or lying idle in a train, and what would be proper from the point of view of purity, maryada and spirituality, the speaker says there is no dosha in the path of a namavali — you are doing japa of the name mantra itself. If you are only doing the path of the name, there is no difficulty; you can do it.
Japa done only for protection earns no punya
The speaker says that only when japa reaches completion does its full effect come — one's prarabdha is cut, energy builds, punya-bal accumulates, and then one is protected. Ordinarily, morning japa protects a person until evening. But if the japa is being spent on a task — done outright for protection, or for binding hostile shaktis — then no punya gathers anywhere; it is used up as it is made. That, he says, was constantly the case with the sadhak in his story.
This analysis is for sadhaks of any lagna doing tantrokta sadhana with beejakshar mantras and kavach.
For sadhaks walking the path of sadhana, he says — he assumes everyone on this channel does sadhana, whether little or much. Specifically: a chart of any lagna, someone wishing to do sadhana, especially tantrokta sadhana involving beejakshar mantras, doing an anushthan of tantratmak kavachas, and intending in future to do the sadhana of the tantrokta and ugra forms of his ishta. The question is how the twelve bhavas give fruit in that.
Why does one sadhak get results from very little japa?
Sometimes you see a sadhak who did very little japa and began to get its effect, he says. It may be the effect of the place; it may be the effect of that sadhak's own kula parampara, or of the guru parampara, or of punya performed by himself — and it may also be the effect of Shani Deva seated in the kundli. Little japa, greater fruit.
Even when japa cannot be done in quantity, the intensity of the disease reduces.
If the suffering is not being removed, and if we are not capable enough to do a great deal of japa — a thousand japa were to be done and we cannot do a thousand, we cannot do ten thousand — then the intensity of the disease will certainly reduce. That, he says, will certainly happen.
Does Shani spoil the speech itself, or is an afflicted Budh the cause?
No, he says. Shani's intensity is not spoiling the speech; he is affecting the speech, but the sadhak's ugrata is rising and he has no control or balance over his own speech, so by talking and talking he spends his tapo-bala. And if by mistake Budh is afflicted in any bhava, or combust, or reduced in balabal, and vani dosha becomes present — then the man will do a hundred malas of japa and get up and deliver ten abuses.
Why does Shani in the fourth bhava give a vehicle and a house to a sadhak?
If they are giving you a four-wheeler, he says, they are giving it so that you may go and do tirtha, wander and do tirtha with this vehicle, obtain your own moksha and liberate too the creatures caught in that vehicle at the tirtha. But if you got the car and are now driving around with your boyfriend or girlfriend, fallen into other affairs and into prapanch, then it is limited to just that much and is going to end. If the lord of the fourth is giving you the sukh of a mansion in his dashantar dasha, it is so that you may become free of all these things — so that a good puja room may be built with every facility, and where you used to do ten malas you may do a hundred.
What does Shani in the fifth bhava do for a mantrik?
If Shani Deva is in the fifth, whatever the lagna of the chart, and whether or not his dashantar dasha is running — if you have come onto the path of mantra, the path of tantra, the path of yantra, then Shani Deva will grant you very prachanda kripa. If you have become a mantrik, meaning that you keep doing purascharan of mantras, and Shani Deva is seated in the fifth, then he will first of all get all your papa karmas washed away very quickly indeed.
What does Shani in the seventh bhava give?
If Shani Deva is in the seventh and you make very good use of mantra sadhana, then — and this relates to the panchamesh and saptamesh too — there is a very good subject here: if his auspicious effect is obtained and the mantra begins to be nourished, then whatever sadhaks or sadhikas of the opposite sex come into your life will always work for your progress. They will not let you decline. Whoever comes, their maryada and their charitra will be very strongly nourished. That, he says, is his shubh prabhav.
Capacity is given for the chase too, but the fourth bhava decides how long the material sukh lasts.
Or, if you run after ambition, then for that running they will cause you to obtain capacity as well, he says — but whether the material sukh you obtain will last for a very long time or not will be determined there according to the fourth bhava. Keep this particularly in mind. It will never be the case that we did mantra sadhana and now, as we wish, we are to buy a fifty lakh car.
May the Kamakhya kavach be recited during pregnancy?
Absolutely, he says — the path of the Kamakhya kavach can be done in pregnancy. This much is certain: when the fifth month is completed and the sixth begins, there is no need to go to the puja sthaan and no need to sit there. Sit on your bed, your bistar, on your bed wherever you are, and do the japa. She may even do japa while asleep; if it is by heart, let her keep doing japa, let the Kamakhya kavach keep running in the mind. There is no problem. Even at the time of labour pain, if awareness comes and it is running within, let the Kamakhya kavach keep running; let her keep doing it in any state, and at the time of the child's birth too. Bhagavati will grant a most divine child. There is no need to stop at any time.
What is the difference between siddhi from nam-japa and from mantra-japa?
The answer to this is very good, he says, but it will hurt a great many people, so he cannot say it. Just understand this much: according to him, nothing at all is going to happen from doing nam-japa alone. Listen to the discourses of the great sadhus and saints, the capable ones who walk with discipline — hear Kripatra ji Maharaj, hear the Shankaracharya ji Maharaj of Puri, hear the present Shankaracharya ji of the Jyotish Peeth. Hear the shastriya exposition they have given on nam-japa, with written proof and with proof from the shastras, and you will understand that nam-japa alone simply cannot be fruitful if you abandon the rest of the things.
Who claims that karmakand should be avoided as pakhand?
To say merely that it is not possible in today's time — why, brother, he asks; you are not doing it. He estimates that about 95% of those who always listen to this channel have been doing their nitya-niyam seva-puja, that they will have completed several great anushthans, that they will certainly have done lakhs of japa in Kumbh, and that lakhs of japa are bound to happen for everyone in Sawan. How are they able to do it? Do they not do nam-japa? Everyone is doing it. But it is being put into your mind that do nam-japa and do not do all this, do not fall into the entanglement of karmakand, this is pakhand, this and that. By speaking that way you are, in some measure, corrupted — and the fruit obtained is likewise.
Does puja without concentration incur a dosha?
Kiran ji says concentration does not come while doing puja-path but he does daily pujan-path anyway, and asks whether any dosha attaches to puja without concentration. No dosha is going to attach, the speaker answers; keep your practice going. There is much distraction, there is no concentration at all, the chitta is not steady — no difficulty. Just steady the body. On the day they wish it, the chitta too will become steady. You will hear some incident from the mouth of a saint or a divine person, on television, on YouTube, or read it in some scripture, and one day some such thing will certainly happen in your life by which your whole concentration will form at once.
What should one do when the fruit does not come?
One is not to weep about not getting the fruit either — that the fruit is not coming, that so-and-so said such a thing, that the mind was not in it, he says. Ignore that. It is not to be stopped; one has simply to keep doing it.
What conduct cancels the fruit of the japa?
Now you have done the sava lakh japa and become a formidable sadhak — but if along with it you do not honour your parents, wage war with them, quarrel with them, start a war with younger and elder brothers and sisters, fight with your wife or husband, fight with or insult your beloved — then, he says, whether you do sava lakh or crores of japa, the fruit will not be obtained.
Why do quarrels arise during the days of sadhana?
Within the sadhak, and especially at the time of sadhana, there will be a pariksha of all these things — which is why he raises the subject, he says. Where nothing was to have happened, even there the possibility of a beating and fighting arises; because somewhere or other a condition is produced so that you become deflected from your sadhana.
A lakh of japa for every thousand rupees the mobile cost
Do as many lakhs of japa as the thousands your mobile costs, he says. If you keep a mobile of one lakh, do ten lakh japa. If you keep a mobile of 20000, then at least two lakh japa is due. Those who keep a mobile of 15000 — for them, sava lakh. And whoever keeps a more expensive mobile should do that much more japa.
Advaita is taken as refuge only in spiritual matters, never in material ones
Think about your own case, he says: in the matter of materiality you do think, and then in the matter of spirituality you go off into the Advaita siddhanta, that the world is nothing at all and nothing comes of japa — it is not so. When that state actually arrives, enjoy it then; do not go into this false bhav. Do it by the vidhi. Listening to those people that Bhagavan will be pleased by bhav — it is in this false bhav that everything of yours is ruined. Do it by vidhi vidhan.
Passing veer rasa to the next generation: ancestors' courage and the hymns to teach children
The speaker says that being able to sit peacefully today doing bhajan-pujan rests on the boil in one's ancestors' blood and the kripa of the dev shaktis they earned by it — and that blood must not be allowed to go bad. Do not wait for calamity to cry "Ram, save us"; that bhaav is not for everyone. Prepare now, and sow capability in your children: teach them not only shringar stotras, which are necessary, but hymns of Veer Rasa too — Mahishasura Mardini, Aigiri Nandini, and the Tandava stotra of the family's own ishta, since a tandava exists for every deity.
Kaal Bhairav Ashtakam: daily recitation or only in adversity
The speaker rejects the teaching, given by some, that the Kaal Bhairav Ashtakam should not be recited daily but only in adversity. Which of you, he asks, is living in a time of such comfort — a crorepati, free of illness, with a family in full happiness — that you have no adversity? Recite the ashtakams without worry. He adds a wider rule: choose at least one veer-pradhan shakti to serve, and take up the veer svaroop of your own ishta — a devotee of Krishna should worship Krishna's heroic form too, not lose himself only in Bal Mukund and forget the leelas in which Krishna slew enemies and danavas.
What can the ash from one's own paath be used for?
The speaker says people do not believe that if we recite the Narasimha mala mantra or some other kavach, and dhoop burns while we recite, the ash formed from that dhoop can be empowered and thrown on a person on whom a vichar has already been running — and the vichar will be cut. The reason it does not work, he says, is that you will not do the japa; there is no surrender within you.
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.
Navgrah mantras open to everyone: beej-and-naam mantras, with or without the yajnopavita
The speaker says Navagraha mantras exist in Tantrokta, pauranik and Sabar forms, and choosing among them is very difficult: one who wears the Yajnopavita may use all of them, while one who does not may jap the Bija Mantra-based mantras without the Pranav. For this reason the mantras he gives in this vidhan are all of the kind everyone can jap, mantras made of beej and naam, which woman or man, with or without the yajnopavita, may jap without any doubt or hesitation.
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.
If a jayanti falls mid-anushthan, should the main japa be changed?
No. Taking as his example a person doing a purashcharan of the Kamakhya Kavach at 108 daily — which over fifteen days comes to 1500 — the speaker says that if Bhagavati Pitambara's jayanti falls in the middle, the japa you must chiefly do remains the one you have been doing.
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.
What extra discipline is prescribed for a capable sadhak?
A capable sadhak — meaning one whose body is able — should eat one meal a day and do japa, at night or in the day. Those who cannot, because of the heat, office and work, should do as much as the body allows. But it will be good, the speaker says, if it is done while staying in sattvikta, because eating heavily makes long sitting difficult.
The mantra may be a naam mantra, a beejakshar or a shloka, and the guru places its nyasa in the body
You may take up such a mantra and walk with it, whether it is a naam mantra, a beejakshar, a beej mantra, a full mantra, any mantra at all, or a shloka. When the guru gives you the mantra he will perform its nyasa in your body — sometimes even a brihad nyasa, according to your own capacity.
The energy japa produces has to be gathered, collected, and projected when the need comes
The main question here, he says, is how the energy that is produced when we do japa may — joined with the right vidhi vidhan — be gathered in one place, be collected, and then, when the occasion comes and the need arises, be used or projected.
Is abhishek alone sufficient as a pujan of the yantra?
Yes. Begin the recitation — "Om Mahasiddhaya Namah Dattatreyaya Namah" — go on reciting your own mantra and keep pouring the stream of water over the yantra; the abhishek is done. By abhishek alone, he says, the complete pujan of that yantra takes place. If you know nothing else and do not wish to do anything, do nothing — just perform the abhishek of the yantra, and the abhishek of all the deities present in it happens together.
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.
Navratri raises everyone's positivity, and the simplest guard afterwards is not to stop the daily worship.
Drop the worship abruptly and every Preta and Pishachik power that gets the chance will cling at once. The easiest protection is daily worship and Sandhya: continue whatever sadhana you did, five malas or even one, with the Kavach — and the speaker specifies he is speaking of divine mantras only.
Does advancing in sadhana leave a practitioner isolated?
It follows what you yourself wished for. If you want solitude, Bhagavati will certainly begin giving it; and truly, the nearer you come to your Ishta the further you go from the world. If the distance troubles you, take your Sankalp accordingly instead.
What should a sadhak not ask for inside the garbhagriha?
A secret point, the speaker says, particularly for all sadhaks, for those who are initiated and for those who do sadhana with a feeling of bhakti, with rule and discipline: always remember that when you go into the garbhagriha near Kamrup Kamakhya Mai, do not go in and take up the whole world's entanglement — Ma, give me this, there is such a trouble, this difficulty. Get your mantra accomplished there. From the time you stand in the queue until you have completed the parikrama, remain fasting at every moment — drink water first if the body will not support you — but do japa of the mantra while fasting. And in the garbhagriha of each of these pithas, if you get even 10 seconds of space, touch the water of the kund and do at least 10 japa of your devi mantra.
What should one be doing while climbing Nilachal?
The speaker notes that although the path shown here was filmed from a vehicle for the sake of the video, they themselves made the ascent on foot, and that all of you should go up this path on foot. First one goes to Bhagavati Kamakhya's main temple and there takes darshan of Saubhagya Kund. And whenever you begin the ascent of the Nilachal parvat, go forward only while doing the nitya-naimittik japa of whatever your ishta-prada mantras are, whatever mantras have been granted by your guru.
Who is the Bhairav of Tripur Bhairavi here?
The darshan of this place has a very wonderful mahatmya, the speaker says. Among the nine pithas, the seven pithas and the ten pithas, the form of Tripur Bhairavi Jagadamba is here, and her Bhairav, Bhagavan Dakshinamurti, is present here in a fully tantric form. The Kamakhya kshetra is in itself a tantra pitha. Sitting at this place and doing japa, he says, you will come to know of a wonderful energy.
Is the fruit of japa only obtained in the main garbhagriha?
When you come to Kamakhya ji, do not make a noise that you are going to Kamakhya, and do not display that you have become a great tantric; perform pujan while remaining hidden. Even sitting there, there is no need to display yourself much — sit in some corner. It is such a large place, and you will perform pujan anywhere and get the full fruit. It is not so that fruit comes only if you go into Bhagavati's main garbhagriha: sitting anywhere at all on the whole Nilachal parvat and doing japa, Jagadamba gives the very same fruit as that of the garbhagriha. So sit anywhere in the temple precinct and do the purashcharana of your mantra — but do not do japa of any unauthorised mantra, because the energy of this kshetra is extremely ugra and very prachand, and gives immediate effect.
Ask Maheshwar Shiva's permission on entering, then touch Bhagavati, take the water and do three achamans with her name or the guru mantra
On entering within you have to obtain the command of Maheshwar Shiva, so having entered you are to say: Prabhu, grant us the command for the darshan and the touch of Bhagavati Kameshwari and for drinking the amrit water. Lamps and the like are lit there. Saying this, you will go into the garbhagriha, and there you will take darshan of Bhagavati, touch her, take the water, and do achaman three times with the water while taking Bhagavati's name — or, if you have received a guru mantra or a devi mantra, while saying that.
What does ten japa at the Chhinnamastika pitha accomplish?
This path leads on towards the Chhinnamastika pitha, and the temple visible in front is it. Keep doing japa; the japa should not be let go. You will find it written in the shastras, particularly in the Yogini Tantra, that the human being who does japa of the mantra even 10 times at this pitha has his mantra purified — that is, whatever kind of dosha there may be, whether in the obtaining of diksha or any other, here release from every kind of dosha is obtained.
Does every Mahavidya pitha here have its own water source?
In the Kamakhya mahatmya in the Kalika Purana there is this subject too: that of all these kunds — kund meaning the kunds of the garbhagriha — it is not only Bhagavati Kamakhya who has a water source. Bhagavati Tripur Bhairavi has one, Bhagavati Dhumavati has one, Ma Chhinnamastika, all of them have a water source there. There is an underground water flow which issues from that same pitha's place. So if, touching that pitha and touching that water, you do japa of your mantra even 10 times, that mantra becomes utterly pure and its awakening increases.
What is the fruit of worship where Bhagavati's limbs fell?
The subject has come in the Bhagavat and Mahabhagavat, the speaker says, that at whatever places Bhagavati's limbs have fallen, whatever japa, hom, puja and the like is done for Jagadamba's sake at those places, its benefit is obtained many crore times over. At Pitambara's place, yellow flowers and a yellow chunri and all such things relate to this form of Mai, and can be taken to offer inside; they had already taken their flowers, and a special samarpan can be made.
Does a shakti walk with someone who has done daily paath for years?
Asked whether, from doing daily stotra, chalisa and puja paath for years, some shakti walks with us in an unmanifest manner, he answers: yes, absolutely she walks. Those who have been doing puja paath for many years will, at some time or another in life, have the experience of this thing too. In daily puja paath there is a great deal of shakti and capacity. In Navratri and the like, he says, they certainly do some particular anushthan with all the rules closed in; but from daily pujan paath as well, even if you are doing a chalisa, stotra or arti, a good many shaktis begin to walk with you, because you are doing it regularly.
May the Ashtakshar mantra of Ma Durga be done?
Asked whether the Ashtakshar mantra of Ma Durga can be done, he says: according to him, if you do it having become initiated, then it is much better. For the rest, it is your own wish.
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.
How should a beej mantra be chosen for japa?
He tells a listener by name that there are a good many differences among the beej mantras: which beej you are doing japa of, and with what purpose you are doing it — you should do it having seen this.
What should be done when japa of Kali's mantras gives no experience?
A listener says he does japa of Ma Kali's mantras but no experience is happening. Do not get caught in experience, he answers by name; if you make an examination of experience you will be in difficulty. Why get caught in experience — life was not given for experience. No experience is happening: then do japa for those for whom you are doing japa. She is not giving experience, she is doing very well. Those who get caught in experiences stay right there. Then, if experience does not happen you will weep that it is not happening, and if it happens you will say it has now happened, do such and such. This is why, he says, do not get caught in experiences.
What is the danger for one who does japa for others without doing his own?
But when you are doing puja paath and japa for somebody else, he says, then somewhere or other whatever their prarabdha is, the effect of it falls upon your life. And when you will not be a good sadhak, when you will not be doing trikal Gayatri, when you will not be doing any puja paath for yourself, when you will not be doing anushthans and the rest, then afflictions will come in your life as well.
What is the pattern with a paid anushthan?
Now when you got an anushthan, he says — that yes, all right, you are getting ten thousand rupees and you will do japa for seven days — so you did japa for just those seven days for them. After that you have nothing to do with puja paath at all. Then there is difficulty. Ordinarily, he says, people do just this.
Is a separate diksha needed for each separate sadhana?
Asked whether it is necessary to take a separate diksha for separate sadhanas, he answers: no. Diksha happens only once. If you are doing some particular sadhana, then you should ask your guru once about the vidhi vidhan of the mantra, and he will give the direction; that much is what happens.
Why does suffering not lift quickly once you have taken on everyone's burden?
When afflictions come in life — someone's sister has a trouble, someone's brother, someone's mother and father — then they go and begin puja paath in that manner. Well then, brother, now you have taken everybody's upon yourself, so how will the suffering be wiped out? Now it will take time. You have kept a load weighing a thousand kilos ready beforehand, a load of karmas. Now here you are giving it back one kilo at a time — so why this hurry? It will have to be cut through at ease; let it run on, and alongside keep making the attempt too.
What is gained from reciting stotra and stuti?
From reciting stotra and stuti and the like, the buddhi becomes clear, he says. From reciting the granths connected with your own ishta, you obtain knowledge of a good many things; things come to be understood.
What benefits come from ordinary nitya puja?
Asked what benefits come from ordinary nitya puja, he answers: just as we daily eat ordinary food and our life runs well, from eating nourishing food — in that same manner, when you do nitya puja and seva, then even if difficulties do come into your life, they pass off with ease and you get across them. The benefits of doing nitya seva and puja are endless, and a person born in a Sanatan Hindu culture should do japa and puja paath lifelong, until death, so long as there is steadiness in his buddhi and his mental state is right.
Why does a newly married sadhak feel dryness in his japa?
He tells a listener by name that the matter is this: at present you are newly married, and somewhere or other you are in adhyatma, so this dryness will keep coming and going. When you have completed all the works of your householder life, then the vairagya that comes after that will be the best of all.
What may someone do who wishes to take up Kali sadhana?
To a listener who wishes to do Kali sadhana he says that if he does it having become initiated from a qualified sadhak it will be much better. The initial sadhanas — the singing of her stotra and stuti for the pleasure of Bhagavati — all this you may do.
How many paths at most may a beginner do?
Asked at most how many paths can be done, he answers: do thirty-six paths, if it is to be done at the beginning and you are new.
May a mantra received from the guru be done at night?
A mantra obtained through the mouth of the guru, he says, you may absolutely do in the night-time.
The visual shows the Mahabhairav form from whose mouth flame issues, as his dhyana mantra describes
The speaker says the video being watched relates to a form of Mahabhairav from whose mouth the flame of fire issues, and that this subject comes in that form's dhyana mantra.
Every member of the family must be brought to sadhana, and that is the sadhak's responsibility
The fourth thing is every member of your family: if you are a sadhak, that is your responsibility. Your doing it alone will not work. Gradually have everyone perform sadhanas, even for half an hour, he says — and if in twenty-four hours you cannot take out even half an hour, then dhikkar upon your life, and you have come here by mistake.
When should nyasa be learned?
When you have done five or ten thousand, also learn to do the Nyasa of it, he says. And do not get stuck on the view that we have only to do two or three thousand japa, only four or five thousand, that we do not have to do more japa, that our work is done with this much — it is by saying exactly this, he says, that people are cheated and drawn to someone: do not labour.
Experiences begin at five or ten thousand japa, but nothing is accomplished by that alone
Nothing is going to happen with five or ten thousand, he says: take it to five or ten thousand and even then much will begin to be experienced, but nothing is going to be accomplished with that much. See at what level those you have to deal with directly have made their preparation — the samarthya within you too should be of that level, and only then will the work be done.
With which sadhana should one begin?
Now begin sadhana, he says — first of all of the devi-devata of your own kula; otherwise make whatever choice you wish from among all these mantras and then do japa and the rest. If you do it in conformity with the niti, niyam and maryada, you will have great benefit.
What daily schedule of japa should a householder keep, and in what order?
Take out time, he says, and make a schedule even of half an hour of japa. If your time is not fixed, then whenever you get time in the twenty-four hours: if you have eaten, bathe, change your clothes, sit on the asana, light dhoop and deep, do the five minutes of initial smaran of Guru and Ganapati, and then come on to the main purashcharana you have to do.
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.
One with no guru should do four lakh japa of the ekakshari of Datta's dev diksha vidhan over a year
Assuming you have no guru, he says, then take the dev diksha vidhan of Bhagavan Dattatreya: if you did even one lakh japa of the Ekakshari, four lakh japa, then a great deal will come about. Do a minimum of four lakh japa of the ekakshari. It will take time — take a year — but after a year there will be a difference of earth and sky between your condition today and your condition then.
After the house is secured, the next stage is japa in the temple near it
One more matter after this, he says: first you secured the house, you did japa and tapa in the house, which is the whole subject discussed. The second subject that comes after it is japa in the temple — whatever temple there is near your house.
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.
In that atmosphere he forgot the whole Rudrashtakam mid-japa
He says he was doing an ordinary japa of the Rudrashtakam and forgot — he forgot the whole Rudrashtakam. What is going on, he asked himself; where have we got stuck, what place have we come to, what is happening. Those who disturb themselves, he says, will disturb others too.
Where in a tirtha may one sit to do japa?
You will not get to do havan there, nor darshan, he says — you will get shikhar darshan; search out a place for japa and do japa anywhere at all. You will not get to sit in the garbhagriha and do japa. Whatever place of the tirtha there is in a tirtha kshetra is suitable for you. You have come from outside; you are not a resident there.
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?
What is the relation between tapobala and effect?
Nothing will come of a thousand or two thousand, he says again and again. In whatever matter you are encouraged, however little the tapobala remains, that much less will its effect be.
Messages arrive asking how to work a prayoga on the strength of a thousand japa
Remember, he says, those people who are accomplishing siddhi in a thousand or two thousand. People send messages saying, we have done a thousand japa, how shall we do a prayoga — it is to them that he is speaking. One has to speak with much deliberation, he adds, or people will straightaway attach it to somebody, saying he said it to this one or that one; use your own buddhi and vivek.
When the one member who did japa becomes occupied elsewhere, no energy is left for the family
When the members inside a family are simply not prepared, he says, and the one member who used to do japa and tapa has for some reason now become involved somewhere else — then what energy is left there for your protection, for the family? From where will the protection come?
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.
Panchakshari japa continues meanwhile, its full vidhi being in a separate video
Keep doing japa of Panchakshari, he says. You are getting nothing — do Panchakshari. The whole proper subject of Panchakshari has been told several times on the channel; there is a separate video, a short video of it and a full video, everything. Do it.
Which is the best method to awaken the third eye?
The speaker says it is not like that — there is no uttam vidhi and madhyam vidhi. Only inexperienced people can speak of a best method that will do it in one day; anyone who has experience of that level can never say this one is middling, that one is lowest and another is high. It happens through mantra japa, through trataka, through panchang sadhana made a limb, through repeated recitation of the Gita, through the Saptashati path, through havanatmak vidhan — by the increase of tapobal, with at least a little dhyan in it.
How should two different mantras be japa'd in one sitting?
The speaker says yes, you can absolutely do this, but it should not be an anushthan — this is your subject of nitya japa. There will be one sankalp only, on one asana. First Bhagavati's nyasa will be done and her japa completed, then Shiva's nyasa and his japa. Samarpan comes after each: Bhagavati's samarpan after Bhagavati's japa, Shiva's samarpan after Shiva's japa.
Stuti is very dear to Bhagavan Shri Narayana, and in the japa of the Sahasranama both the japa and the stuti get done at once
The speaker gives three works. Commit the Sahasranama, or whatever japa you do, gradually to memory. From time to time also perform archan with his namavali. And since stuti is very dear to Bhagavan Shri Narayana, make a habit of doing his stuti. In the japa of the Sahasranama the japa also gets done, and the stuti as well — the mahima of the Sahasranama is great, that of the Vishnu Sahasranama is endless.
Which mantra may be japa'd for Bhagavan Shri Narayana?
The speaker says that in this manner he cannot say which mantra — for that the whole subject would have to be looked at. But the Shrimad Bhagavad Gita's shloka, and the Shrimad Bhagavat's mantra Krishnaya Govindaya Hare Paramatmane and so on, you can do the japa of as far as possible, mantra-wise, because this shloka is in the form of a pauranik shloka.
Can a rin be cut by japa, shram and seva instead of by a prayoga?
The speaker says the good thing is that this thing be cut by japa and the rest, by shram and the rest, by seva; and that whatever rin there is, one become free of that too. And the effort should be made that whatever nineteen-twenty of the grahas and nakshatras has remained be set right as far as possible — doing for it whatever is possible from one's own side. Not something very large; even doing it in an ordinary way, some remedy of it or other will come about.
What is dear to Bhagavati Mahakali and to Batuk Bhairav?
Asked what is dear to Bhagavati Mahakali and Batuk Bhairav ji, as abhishek is to Shiva ji and tarpan to Ganesh ji, the speaker says that archan is dear to Bhagavati Mahakali; archan is greatly dear to all the svarups of Bhagavati; archan is greatly dear to the 64 yoginis too; and along with archan, havan is very dear. And as for what is dear to Batuk Bhairav ji — if you go especially into the Bhairav svarup, then all the Bhairavs there are, the Bhairav svarups, are pleased most of all, and are pleased quickly, through japa. Japa is very dear to the Bhagavan.
How can suchita be kept in a household where meat is eaten?
A listener describes chicken being eaten often at home, vessels being washed and the basin tap touched without washing hands, the bucket kept with the bathroom, and asks what to do. Now this has become a matter of trying to become Vibhishan in Ravana's Lanka, the speaker says. Satvik sadhana in the midst of those who eat chicken is a great hardship, brother. For that, what shall we say to you — keep as much attention to suchita as you can. Increase your capacity, make the effort as far as possible. Keep doing the japa of Bhagavan Pundarikaksha as far as possible; by his japa shuddhata will keep being obtained. Becoming capable, become ekanishtha. Become ekantik, become separate.
Guru Gayatri for those without a guru; the guru mantra for those who have one
The speaker says the Guru Gayatri mantra is the best for those who have no Guru, and best for those who have one too. But those who have a guru have already received a guru mantra, so they should do Japa of that guru mantra and take a vidhan for this Grahan kaal from their own guru; the eclipse is very important for them as well. If they have no time or wish for any other sadhana, or cannot do one for any reason, they should at the very least jap their guru mantra.
Sitting hours for the eclipse-day japa
The speaker says the sadhana kaal on 21 June begins at 10:15 in the morning: be seated by 10:10 at the latest, and keep sitting continuously on one asana until at least 2:45 in the afternoon. Those who cannot sit that long, new sadhaks or those without the practice, need not force themselves and may leave the asana; but they should try to sit at least two hours, from 10:15 to 12:15, so that the sparsh kaal and the madhya kaal of the Grahan, when the eclipse is full, are reached and crossed. Even that much, he says, gets a great deal of the work done.
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.
From Amavasya to Guru Purnima: the one-paksha arc of the eclipse guru sadhana
The speaker says that after the Dashami havan the mala is still not to be used; after each japa it goes back into the same Gangajal bowl. From the day after Dashami one continues with one Mala or five, whichever one was doing, now as one wishes; if the wish is to do only one mala, then only one. This continues until Guru Poornima, the Ashadh Purnima falling on 5 July, which is also a Sunday, and on that day the sadhana becomes complete. He calls it a full two-week sadhana, a one-paksha sadhana, from Amavasya to Poornima, from darkness to light.
What should be done if some special work is stuck in life?
If there is some work without which your life cannot proceed — someone's marriage is held up, someone has a problem connected with job or business — then, the speaker says, do japa of the name mantra of whichever kshetra falls nearest to you, at least sawa lakh, to the best of your capacity. For example, if you live in the Kashi kshetra, or the kshetra of Bhagavan Vishwanath falls nearest, then the mantra Vishwanathaya Namah — with the pranav if you are initiated or wear the janeu, and if not there is no difficulty, only his name with namah attached — should be done to sawa lakh with a rudraksha mala.
What if one does not want to count japa on a mala?
If you do not wish to do japa with a mala, the speaker says, simply do one hour of japa each day through the whole of the Shravan month, from Pratipada right up to the day of Rakshabandhan. And if possible, do it from Guru Purnima to the day of Shravan Purnima.
What should those who want special siddhis do in Savan?
Apart from this, for those who want special kinds of siddhis, whose wish lies in some dev kripa, in siddhi, the speaker says he will try to explain the full vidhi vidhan separately if he gets time. In brief: there are twelve Jyotirlingas, and you should perform twelve thousand japa of each Jyotirlinga's name through the whole Shravan month. It gives wondrous benefit, he says — you cannot imagine how much benefit it gives.
Why do abusive thoughts about God arise during japa?
Asked by a listener why, when he does japa, thoughts of abusing God keep coming into his heart and sometimes abuse actually escapes him, the speaker says he can understand and that one should not be disturbed by this, as it happens very often. In his own view and observation, two doshas may be present in the questioner's birth chart: first, that his Brihaspati will certainly be in some such bhava or under some such influence — a Guru Chandal yoga, even if only in gochar — because of which such thoughts come; and second, that if Chandra is afflicted, even in gochar, such feelings also arise.
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?
Can the sukshma sharir be separated from the physical body?
Asked whether we can separate the sukshma sharir from the physical body and roam outside in that form, and whether anyone could bind us if we did, the speaker calls it a very high-order yogic question. Separating the sukshma sharir from the physical body, he says, can be done only by a yoga siddha person. We ourselves can see these things for a few moments: when you perform a great deal of mantra japa, when the method of controlling the breath comes to you, then you can perform this kriya momentarily — but to do it fully, becoming yoga siddha is necessary.
What should be kept in mind when doing japa in a rented house?
A listener asks about living in a rented house and doing mantra japa there when someone else comes in. The speaker answers: let no one come during the time of japa, let no one see you doing japa, maintain secrecy.
May women touch a Shivling, and is a wandering mind a fault?
He says he will certainly make a separate video, with proofs, on whether women may offer bhasma on a Shivling. Asked whether a mind that wanders during mantra japa shows some fault, he answers that a wandering mind is no fault at all — until practice comes, the mind will wander. And regarding the touching of a Shivling, he says there is no prohibition anywhere: women may absolutely touch a Shivling, may absolutely do its shringar, and there is no such thing as a prohibition in this.
Why does the body shake a great deal during naam japa?
He says you may do it at ten if you must, but the evening puja should be done on time, and that according to desh, kaal and paristhiti you may determine your own timing — it is not compulsory, and if your very life is such that you are not able to do it in the morning, there is no dosha. Asked why, during naam japa, there is much movement in the body so that one cannot sit properly on the asana, he says there are two causes: either a negative shakti, or the energy being unbalanced. Which of these applies you alone will know.
What do tingling waves in the spine and temples during japa mean?
A listener says that at the time of japa, waves of a tickling kind rise in the spine and at the top of the head in the temples, and sometimes a mild sweet pain occurs during japa, and that many days have passed doing japa. The speaker says this experience is not at all a matter for such sadhaks to worry about: when you do japa, the energy of the japa is being accumulated somewhere in your body, which is why this is happening. Do not be alarmed and do not be afraid; continue your japa.
How many gurus may one make in life, and may children do Dattatreya japa?
Asked how many gurus we can make in life, the speaker says there is no such limit. Asked whether children may do japa of the mantra of Guru Dattatreya, he says yes, they may — it is not as though the japa of Bhagavan Dattatreya cannot be done. Have them do japa of Shripad Pallav Digambara. Digambara hai Digambara, he says; in the form of a bhajan the japa of this mantra is exceedingly beneficial for children.
Why is nine hours of Chandi Kavach recitation impossible for a householder?
He wrote back that nine hours for any woman or man who is not a sadhak — or is one, but is a householder — for twenty-one days continuously would mean mothers and sisters abandoning all their housework to sit; you would have them ordering Zomato and Swiggy, and you would make them work more than at Navratri. He added that when he does it himself, taking a sankalp of eight or nine days, it takes him thirteen to fourteen hours, because sitting continuously for so long is not possible even for him.
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.
After three to five lakh of the guru mantra the mouth should stop asking such questions
Told by a listener that he was given a raksha mantra by his guru ji, that he has done separate sadhanas of twenty-one, forty-one and ninety days, that after watching a video he did three lakh japa, and that thirty-one lakh of the guru mantra has been done — the speaker first says it is a very beautiful thing. Then he says: after that, you now have no need to go searching on Instagram and Facebook for these things. It is a very great irony, he says, that you say you have done thirty-one lakh japa and even after that you are still asking a question; this state should simply not arise. Why did the desire even arise within you to put your questions before someone? Here after three lakh, five lakh, the voice stops coming from the mouth — the state becomes so good, so much shraddha comes upon one's aradhya, that whether you get distress or happiness you have nothing to do with it. It is very good that you have done such fine japa; but you now have no need to ask anything separately. Go on according to the guru.
Can Ganesh havan be done daily, and is name-japa ever harmful?
Asked whether the havan of Ganesh ji may also be done daily, he says absolutely. Asked whether there is any harm in doing japa of the name of Bhagavan Shri Ram, he says there is no harm, brother — keep taking the name of Bhagavan, there is no harm; do not be so excessively suspicious. It is for beej mantras that it has been forbidden: a beej mantra or a Vedic mantra should not be muttered at will in that manner. Do name japa; it is not forbidden at all. Asked whether, during this Ganesh pujan, pujan can be done by making a murti of turmeric and whether the visarjan will also be so or the vidhi different, he tells Uday Pratap ji that the video will be uploaded the very next day telling what kind of murti is to be made and how you can make it at home too — listen to it and the whole doubt will be cleared.
Can a mantra received in a dream be used, and what sadhana is for marriage?
Told that Kali or a Shivling keeps appearing in dreams, and that Kali Mata appears protecting the questioner, he says it is a good thing, brother. Asked whether the mantra obtained in a dream may be japa'd, he tells Ayush Pandey ji that there is a video related to this on the channel — how a mantra obtained in a dream is to be tested, how it is to be known and what is to be done. Search for "swapna mein mila hua mantra grihastha tantra" and you will find it. Asked what sadhana should be done for marriage, he answers: the utmost japa of the last mantra of the Argala — patni manoramam dehi. Asked whether a dosha attaches if japa can only be done at nine in the morning, he tells Pandit Garg ji to try to do it in the morning: doing it at nine or ten o'clock, your effect will go on being somewhat lost, so either do it early in the morning or else do it in the evening time.
What happens when the guru finally arrives?
He says that whenever your guru is obtained, if by your karma a guru is met and he tries to explain, your mind will run: but we already know all this. Ah, guru ji is telling rather less. Ah, he is telling it a bit wrongly. And because mantras work on bhav, that is the end of the story.
Daily Devi order: kavach, Shatnam stotra, japa, Bhavani Ashtakam
A listener describes his daily practice for Devi ji — first the Kavach, then the Shatnam stotra, then mantra japa, then the paath of Bhavani Ashtakam — and asks if the order is right. The speaker says it is absolutely right and he is doing very well.
Does Ma Tara's name within Sitaram japa count as her nama-japa?
A listener asks whether, since Ma Tara's name occurs within the japa of Sitaram, that too will be counted as her nama-japa. The speaker says it absolutely will, and calls it a tremendous question.
Why can 1100 japa not produce a special effect?
He asks what special effect a person expects after 1100 japa. It may not even be capable of cutting the prarabdha of a single month of our own karma, because it will not be done with that much vidhi vidhan, no material substances are being used in it, it is an ordinary recitation, there is no assurance that the pronunciation was a hundred percent correct, and it is not being taken up from a guru. Many subjects enter in, and so it takes time.
Is each shloka of the Saptashati a mantra in itself?
He says it is spoken of in this way — that every shloka is independent and each has its own separate prayoga; every shloka is siddha in itself and every shloka is itself a mantra. Here, he says, you are reading a story; while reading a shloka it may not seem that any mantra-meaning is emerging from it. But when you actually go there, all this will be known to you.
What does maya do after a large japa count is completed?
He says that wherever you have done a sava lakh japa of any mantra, or five lakh, or ten lakh, maya will become active. She will fill ahamkara within you, within us, within sadhaks — and there comes the pretence of becoming a guru, the haste to become a guru, the haste to become a scholar, the feeling that I am a very great scholar and there is nobody greater than me. This maya, he says, is rendering sadhaks futile in every way in the present time.
May a nightly japa of the Argala's first mantra be shifted to the morning?
A listener says they try to do ten malas of the Argala's first mantra daily at night, and asks whether on a day when household work comes up it can be done in the morning. He says: certainly do so. Only see that there is no gap. For some reason, a gap of five days will happen to women in any case — that is not counted.
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.
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.
How should japa be offered at a Shakti Peeth?
Asked whether the samarpan of japa should be made by going before the main vigraha or mentally without going, when japa is being done daily, he says that going every time is not possible at every Shakti Peeth. There is a great crowd, one has to stand in line — so how will you go to make that much samarpan? Therefore do it mentally.
A month of Shravani Panchakshari runs on of itself into the Bhadrapada japa
Suppose, he says, you have done a month's japa of the Shravani Panchakshari. Now in the month of Bhadrapada you are doing japa of Bhagavati's mantra or Ganpati ji's mantra. If even a little state of tandra forms, then since the practice here has been of the Panchakshari, you will not even know when the Panchakshari begins to run. So this is normal, he says; do not be troubled by it.
Japa in crores may still give no result, because prarabdha stands in the way and the remedy is havanatmak.
A message used to come repeatedly from one gentleman that he had completed mantra japa in crores. The speaker says he does not know how much truth the man is speaking — may Bhagavati grant that he did it — but the prarabdha must be such that it is not giving effect. Such people should perform havanatmak prayoga in all these divine times: they should do havan with that very mantra.
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.
Which deity's mantra is best to recite between noon and six?
Asked which deity's mantra is best to recite from twelve noon to six, he answers that it is whoever you are initiated by, whichever form's deeksha you have obtained — everyone has his own form, and you should act according to that.
What do the books say about taking a mantra out of a tantra granth?
One thing that comes up here, he says, is that if a person does japa of some mantra lifted out of a book, out of a tantra granth, very many things are written about it — that you will get punishment, that you will get suffering, that a dosha will attach to you in such a way. Fifty kinds of things have been described.
Can a beej mantra be japped while walking about?
A question kept coming in the group, he says: if for some reason we cannot do puja-path and are going somewhere, can we do japa of the mantra we do — beej mantras and so on, the Navarna mantra — while walking about? His answer is that it is the naam mantra whose japa should be done. A separate video with the full vidhi-vidhan has been made and will be uploaded soon, but japa of beej mantras is never done while walking about. Those mantras in which the process of nyasa and so on has been prescribed, which have viniyoga by vidhi-vidhan, which are to be japped on a mala with a set direction — never do a walking japa of such a one.
Which mantra can be japped while walking about?
Japa of a naam mantra is done, he says. If Durga ji is your ishta then you can do japa of the name of Durga ji, of the first mantra of the Argala. There is no need to attach Om, and if you do attach it there is no difficulty either; there is no need to get so entangled in that — do it comfortably. When that mantra settles in your mind it will keep running while you walk about. You can do it because it is at maximum a naam mantra: there are eleven names of Bhagavati in it. Practise it, and in two or three months the practice will be such that the mantra will run even in your dreams.
Why does repeating a name again and again work?
He illustrates it with Abhishek ji's own name. Suppose all day we take his name in front of him — Abhishek, Abhishek, Abhishek. Even if my attention is not turned towards him, whenever Abhishek ji passes he hears that this Rudransh sitting here is saying Abhishek, Abhishek again and again, morning and evening. He will not hear it for one day, nor two, nor six months; but at some time it will strike his mind that this person is taking my name so much. That moment, when you are doing sadhana of these two or three mantras and taking their name again and again, and once they cast a glance of grace — then, he says, what will come out of the mouth of the biggest tantric is something you cannot even imagine.
Must the Datta Mala Mantra be japped twelve hundred or twelve thousand times in one sitting?
No, it is not necessary, he answers, but if you do it, it is fine. Do a japa of a hundred and eight daily. Walk with a sankalp of at least five to seven days; if you take eleven days it is better, and in eleven days eleven hundred will be completed. Then stop for a few days, then do eleven hundred, then stop, then do it again. If you can continue and can make it a habit — if you cannot do it at one time and your schedule is such that you can do it morning and evening, then do fifty-four in the morning and fifty-four in the evening, or do it at night. But bring it into your life.
What remedy does he give for a long and healthy life?
To Sursen Sudhanshu ji, who asks for a tried remedy or sadhana for a long and healthy life, he answers: adopt the yoga marg. Bring in the mantra-related sadhanas that are done along with the kriyas of yoga, walking on the path of yoga. If you cannot do even that, then learn to do whatever your mool mantra, your guru mantra or your ishta mantra is by the pranayama vidhi. Pranayama alone is not to be done, nor mantra japa alone; it will happen if you walk keeping the two in harmony. Do sadhana with yaugik kriya — it is the very best, both things happen together, your mantra japa increases, tapobal increases, and an effect falls on the body too.
The body vibrates a great deal during mantra japa — what should be done?
To DK Siddharth ji, who says that whenever he does mantra japa there is a great deal of vibration in the body and it begins to shake, and that he has fallen into debt and is very troubled, he answers that so much vibration from mantra japa means that the muladhara has already been disturbed. So first of all do not do mantra japa; you should not start straight with mantra japa. If you are doing it on a mala and so on, do not; and you should know that there is somewhere an effect of sthan dosha.
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.
Raise or change the puja place, and keep an asana under the feet when standing
By that reckoning, he says, either change the place of the pujan or raise it a little, or arrange your chair likewise, and then sit on the chair and do the japa. And if you are capable of doing it standing, do that too; there is no difficulty. Only, there must certainly be an asana under the feet.
What should you do with a mantra received in a dream?
There is a separate video in which it has been explained fully, he says: if a mantra is received, how to know whether the mantra is right or wrong, whether some bhoot-pret has come and is wanting to get its own work done; at what time it was received, in what manner to know it, and what to do with the mantra afterwards. Do not search it on Google, he says, because a mantra received in a dream will not be found in Google. People immediately start Googling the mantra and then message him that Guru ji, a mantra was received in a dream and it is not being found in Google. Brother, he says, the shakti that is giving in a dream is a Mahashakti; from where and when she is pleased and giving it to you, and you are searching in Google — everything will not be found in Google.
What if the mantra you found later has more syllables than the one in the dream?
And in a mantra received exactly in a dream, add nothing of your own, he says. If you received a mantra in a dream and you remember it — it may be that you received a mantra of eight letters, and when you later search somewhere it turns out to be of nine letters — then what you have to do is exactly what was received in the dream, and not that you should add something of your own; no adding, subtracting, multiplying or dividing is to be done in it. Although, he adds, if the very same real mantra is found, which you do or wish to do, then do it by vidhi-vidhan.
Can japa be done standing if you cannot sit?
Why do japa standing, he asks. Whoever has a problem with sitting, that we cannot sit down on the floor — there is no need even to change the puja place of God. Do this: light the puja-path, dhoop, deep and agarbatti there, move a little away, and have a comfortable chair arranged where you can sit, and sit there comfortably and do the japa. Believe it, he says, in a household no dosha attaches if your body is not capable. Do not remain in the illusion that if we do not sit on an asana we will not get the fruit of the japa. Sit comfortably on a chair and do the japa; there is no difficulty. Is Jagdamba not seeing how much suffering her son or daughter is in — is it only if you sit that it will happen?
Can a mantra be recited from a book if it is not memorised?
Absolutely, he answers. Whatever it is — the Satakshari mantra, the Datta Mala Mantra, or Bhagavati's Jayanti mantra — if it is not memorised then it is to be done by looking. Do it by looking for one or two months and then it will become so fixed by heart that the mantra will run even in a dream. You will go on talking with somebody and behind it in your mind that mantra will keep running.
What does swaying slowly back and forth during japa mean?
One should not sway, he answers. The body becomes unbalanced. Remove it from habit; one is not to sway while doing mantra japa.
Why do wrong thoughts about the devi arise as the sadhana advances?
To Ajay Paliwal ji, who asks why wrong thoughts about the devi come as one goes further in sadhana, he says the biggest cause behind it is only doing mantra japa. If you do mantra japa alone the muladhara will awaken and there will be difficulty. That is why, he says, they say again and again that whichever devi or devata's sadhana and upasana you do, you should certainly do the reading and reciting of their stotras and sing them with bhav. Arti should be done. If you do all these things the bhav will change. And you should read the granths and puranas connected with them — even if only one day in a week, even if for only one hour.
Why does the early period of an anushthan seem to give nothing?
The shaman of those doshas happens through exactly these mantra japas, the speaker says, so the anushthans you begin or have performed are, in the beginning, entirely used up in removing those very things. You think instead that the enemy did abhichaar, cut it, and the job is finished.
Why does a mantra give no effect when prarabdha has already formed?
When you came to know the truth of life and marriage took place, and troubles then began, the prarabdha already formed has to be undergone — and at that time the mantra will not give you its effect. You will never disclose your own truth, the speaker says, and nobody does; but learn to accept the truth of what has passed, and its prarabdha.
How long should one mantra be held, and with how much japa?
It is said, the speaker reports, that you should do sadhana of one mantra for at least three years. In between you may do one-day or three-day sadhana of different forms, but there should be one mantra in which you are initiated, or in which you have very great faith, of which you keep doing anushthans and purashcharanas of five lakh each.
Why does the mind become uchchat even after continuous puja?
The speaker says this comes into almost everyone's life and happens to everyone, and that this is why he repeatedly says that if you only do mantra japa there will be trouble. Along with mantra japa one should also sing stotras, and if time permits and one is able, one should undertake tirth yatra.
What should one do about uchchatan instead of stopping practice?
The speaker says that in householder life uchchatan is ordinary and has many causes, so do not worry about it and do not abandon your puja-paath. You may reduce it: if you did eleven malas of japa and uchchat is happening, do one mala for some time. If you do not even wish to do one mala, then do japa of that mantra eleven times — but remain in it, so continuity is not broken.
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.
How do you keep a wandering mind fixed in one sadhana?
When the mind will not stay in one sadhana, the speaker says, make a rule. If you are doing japa of the Shiva mantra, continue the japa of the Shiva mantra; do the Saptashati paath on Ashtami or Chaturdashi, or do it on Purnima or Amavasya. By that you will be bound in a niyam and your position will become exact.
Is separate dhyan necessary besides the dhyan done with mantra japa?
If you have the time, the speaker says, you may separately do trataka and the like; otherwise, in his reckoning, it is not necessary.
How many repetitions make a mantra count, and how many for a stotra?
For a mantra, the speaker says, in the counting of it you should at the first time do at least five lakh of any mantra — complete five lakh within the year. For a stotra, complete up to 1100 within a navratri and the like; after that, do as much nitya paath of it as you can, and keep repeating its anushthan from time to time.
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.
What must be considered before beginning any japa?
A great many things have to be considered, the speaker says. First of all, what is your purpose in doing the japa — is it the attainment of the deity's grace, or something else? Besides that, look at everything else too: whether you will be able to complete the japa over a long period or not. The chief thing is what your need is; consider the japa according to that.
Is the avadhoot state attainable by a lakh and a quarter of japa?
The avadhoot state is not so easy that you will do a lakh and a quarter or five lakh japa and your state will become like that, the speaker says. Speaking plainly, he adds, we too could make and upload videos on YouTube saying that five lakh japa were done and such a thing happened — but believe it, after five lakh japa not a leaf stirs. It is not that easy.
What does the first sadhana actually accomplish?
You will not have all your suffering ended, the speaker says, but samarthya will be given to you. Their support will come; they will bring out the path by which you may get free of all those things. And at present, when you do your first sadhana, the papa of earlier times will be washed — from where, he asks, would the avadhoot state be attained by you?
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.
Sitting an hour or two in one posture presses the nerve and brings swelling.
Ordinarily you keep moving about, the speaker says, but when you sit in one place in one posture for at least half an hour, an hour, two hours, pressure falls on the nerve there; when pressure falls on the nerve, swelling comes somewhere in it, and then you have trouble. It is for this that pranayam was told to be done. It is for this that it was said to do Surya Namaskar. But none of this is to be done — we are to do japa directly and nothing else — so, he says, this state is bound to arise a little with you.
Can a lakh and a quarter anushthan be done four times to complete five lakh?
Rahul Chaudhary ji asks whether the anushthan of a lakh and a quarter of the mantra may be done four times to complete five lakh mantras. Yes, certainly you can, the speaker says. If it does not happen in one go, you may do it in four. If it is your wish, and if you cannot do even a lakh and a quarter, then do it in five goes of one lakh each. It can be done in as many goes as are possible; there is no difficulty. If you cannot do a large anushthan, complete it by doing small ones.
Can Guru Dattatreya's twelve names be recited for life?
Asked whether Guru Dattatreya's twelve names can be recited for one's whole life, the speaker says certainly they can — you may do it exactly like a guru mantra. There is no difficulty at all in your doing naam japa. The naam japa of any god or goddess can be done while walking and moving about. Do the twelve names; you certainly can.
If a lakh and a quarter cannot be done continuously, what unit should be used?
Asked whether, if a lakh and a quarter of sadhana cannot be done continuously, small anushthans of 25,000 each may be done, the speaker says yes, certainly — it will count, but do it continuously. And rather than an anushthan of 25,000, he says, do one of 27,000: because with 27 and 27 it becomes 54, and 54 and 54 becomes 108, and in this way you keep increasing. Then when you do 27 again, your lakh and a quarter will be completed comfortably.
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.
Write the mantra out by hand, offer it, and then do japa or paath again
Sitting before Jagadamba Parvati or before Bhagavati Durga, on the one night of the Chaturdashi-vyapini or Amavasya-vyapini night, take whichever mantra you have been performing the purashcharan anushthan of that is not awakening and giving no effect — or the stotra you are purifying — write it out completely with your own hands, offer it to Bhagavati, and then do its japa or paath again and again, according to your strength.
When does an anushthan become khandit, and what saves it during travel?
If you leave it off when it is to be done, then the anushthan will be held to be khandit. But one more thing has been told for this: suppose you were doing eleven malas of japa daily and have gone on travel — then there, after bathing, sitting in some holy place, if possible one mala, and if not possible then at least five times, or eleven times, keep doing the japa of that same mantra properly. If this is possible daily through the whole period of travel until you return, then the anushthan is also not held to be khandit.
Can the first mantra of the Argala be japa'd instead of the Durga Sahasranama?
Yes, certainly it can be done, he answers. If it is possible, do it a thousand and eight times, on this night of the Aghor Amavasya.
Years of mantra japa and stotra reading create energy, anger and heat in the head — how is that controlled?
We take the name of one thing again and again, he says — we always tell it. Whichever devi or devata you are doing seva-puja-paath of, only doing mantra japa, only doing japa of a stotra or a kavach again and again and awakening it by an anushthan, is not sufficient.
Darshan comes even in sleep, and the mind is left no time to wander
Even at the time of sleeping such a condition will arise that even while sleeping you are to have darshan of Bhagavati; the experience of the divyata of their places will begin to be had by you. You will simply not get the time; a time will come when, on seeing women, you will yourself say that there was a time when it used to be so, and now it is like this. But if you only do mantra japa, you will not be able to control it. So bring these two things down into your life — stuti, and the paath of the puranas related to your aradhya; and if you cannot do it daily, then do it at least once or twice a week, but do it.
What does he say about swapna dosha and the guilt around it?
A listener says it is true that one feels guilt about swapna dosha and asks for a separate video. Listen once, Tarakasura ji, he says. The second thing is what he has said: it will not happen merely by thinking. And it is not necessary — when the body remains tired, trouble of this kind occurs, especially with sadhaks, when you do a great deal of mantra japa and the legs are kept in one posture for a long time, three hours, four hours. Fatigue simply comes into the body. The energy of the mantra is a separate thing. If you are not doing pranayam, if you are not doing Surya Namaskar and the like, then there will be trouble.
Should the havan of a mantra be done aloud or mentally?
He calls it a very good question. Vipin ji, the mantra of which you do japa — as you do the japa, so should you do the havan. If you do japa by speaking, then do the havan by speaking. If you do it mentally, then mentally. Only the svaha is to be said aloud.
How can the Bagla Ashtottara Shatanama be made more effective?
The vidhan for it is already on the channel, the speaker says, and if you have gained the practice of it, then do it by the chakra vidhi. The video put up today also describes this subject.
How many chakras of the Durga 32 Namavali should be done by the chakra vidhi?
If you recite by the chakra vidhi, the speaker says, about thirty-three paaths are being done, and that is one chakra. Do at least three chakras; or as many as you can manage — do three chakras, do five chakras, or morning and evening together do nine chakras. That is all, and it will become tremendous and divine.
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.
What is the minimum japa for a mala mantra kavach?
At least eleven thousand, certainly. The speaker says a minimum of 11,000 japa of a mala mantra kavach must be done.
Must all the vidyas be read along with the Jayanti Mangala japa?
The speaker says he has not said that. If you wish only to do japa, then do only japa; and if you have the desire and the capacity to do the full paath, then do the full paath as well.
How many flowers should be offered in the chakra vidhi?
Doing it thirty-three times will be more fitting, the speaker says; the more you do the better it will be. If that is not possible you may do thirty-three paaths on a single flower. If you are doing five chakra paaths, then thirty-three times five offerings should be made if you want to do it that way; otherwise do it on five flowers alone, with thirty-three paaths on each. There is no difficulty in that either — but if you have more available, doing more is better.
Which name should be used in the sankalp?
Keep the sankalp in the same name by which you are called, the speaker says. There is no need of the rashi and so forth. If from the beginning you have been taking the sankalp in your pujan by your rashi name or your nakshatra name, then that is good and you should continue with that; otherwise give the name that is in common use.
Should the Sankat Nashan be repeated?
Yes — repeat the Sankat Nashan, the speaker says plainly.
Can the Ratri Suktam and Jayanti Mangala Kali be done together?
Do not do them together — do one, the speaker tells Pratibha. Otherwise so many devis will arrive that you will not manage them, and their share of devotion will fall short. There are prachand shaktis in each of the two. So do only one; it is always better to do the japa of one mantra at one time.
How much japa of the Patni Manorama mantra should be done?
If it is japa you want to do, then do ten mala of japa of Patni Manorama, the speaker says, and then whatever paath is to be done, do it according to your own wish — five paath, seven paath; if within the nine days you can manage 108, that is excellent.
The first-stage Kalka Yogini vidhan was withdrawn as too prachand, and the vidhan now in the PDF is the second stage
The next vidhan of the Kalka Yogini has been changed and put into that same video, the speaker says; look at the PDF. If you are doing it newly, then this vidhan is the second stage; the first-stage vidhan has been removed, because many people had begun to have all kinds of experiences from it — it was somewhat prachand and the matter in it was a little different. The second-stage one creates balance. The PDF currently uploaded is the second stage, and only japa is to be done according to that method.
What are the japa counts for the 32 Namavali and Jayanti Mangala?
Thirty-two thousand japa of the 32 Namavali, and eleven thousand japa of the Jayanti Mangala.
Whether six lakh japa of the twelve-syllable mantra was done as an initiate or on one's own is asked before anything further is said
The speaker asks Anshul Tiwari one more thing: if he has done six lakh japa of the twelve-syllable mantra, did he do it as an initiate, or on his own?
Why does mere counting of the japa not produce the effect?
If it has not become conscious, if its awakening has not happened — and that is what happens when you merely count it out and complete it any old how, shifting it here and there — then that effect will not come, the speaker says. But if you do it in accordance with the vidhi, in the proper manner, with samarpan, then it will certainly happen.
What can a sadhak with very little time do during the Navratra?
Those who cannot give much time, who are extremely short of time, should for the nine days of the Navratra alone — this time the Navratri is of ten days, so everyone will comfortably get nine days — take the time of 11:43 to 11:45 each day, a quarter to twelve at night. From a quarter to twelve until 1:30, sitting continuously through that stretch, doing the continuous japa of whatever stotra, stuti, kavach or mantra it may be, without rising and without moving. For them it becomes divine.
Knowledge needed before japping a Pitambara mantra without diksha
The speaker says Diksha brings daksata, and that daksata comes in the things that are kriyatmak. So anyone who japs any mantra of Bhagavati Pitambara without diksha must first of all have its pronunciation correct. He adds that even a single Ekakshari mantra of Pitambara raises a separate question: whether it is to be japped in the makar form or the gakar form, how far that is proper for the person, and in which krama one intends to travel. These things, he says, one must know.
Japa counts for the preliminary Dattatreya sadhana
The speaker says Bhagwan Dattatreya has an Ekakshari mantra; it is a beejakshar, but since there is no Pranav in it, it is at least suitable, and one may use it for smaran or jap his name. Of this one should first do at least a Savalakh; if that much cannot be done, 27000 must certainly be done, a thousand for each Nakshatra. If one does the Dattatreya Mala Mantra instead, an anushthan of at least 1100 should be done.
Bhairav seva-puja through the Mahabhairav mantra vidhan
After guru and Ganpati, the speaker says, comes Bhairava ji: one is to do Bhairav ji's seva-puja. For this a vidhan of the Mahabhairav mantra has been given on his channel; one may do that sadhana and jap it. With this the three arambhik sadhanas are complete.
What should be done after the morning bath in Kartik?
After bathing, go to the puja place and do whatever nitya pujan you can. Best of all is archan or path of your ishta aradhya by the satnam or the sahasranama; this should certainly happen in Kartik maas, early in the morning. After that, whatever mala japa or other procedure you have, do it — that is excellent.
Is nam jap alone enough, without lighting a lamp or offering naivedya?
The speaker says that if you do only nam jap there is a particular vidhan for it; it will not happen merely by going on repeating in that way. Do not remain in the delusion that if you only do nam jap there is no necessity of doing any puja seva — there absolutely is, to the extent your body supports you and your time allows.
How should the japa in the river be arranged?
Since Papankusha Ekadashi has passed, do it from tomorrow onward, for whatever time you can manage — five days, seven days, eleven days, or from the Krishna Paksha Ekadashi to the Devotthan Ekadashi of the Shukla Paksha. If you are near Ganga ji or any dev nadi, go there and do japa at dawn, at the time of sunrise. Do it at a clean place so mosquitoes do not bite, and it must be done standing navel-deep in the water.
Does japa in Ganga need a tithi or nakshatra to be seen?
The speaker says that even if you do it for one day you will certainly have the experience of it; for japa done in Ganga ji there is no need even to see the tithi and nakshatra. If it is done after seeing tithi and nakshatra it is most excellent, but in the month of Kartik go at any time and do the japa — and if you do it at the time of sunrise the effect of the mantra will begin to be fully obtained by you.
Accumulated japa is like twenty-five crore on deposit; the sadhak who spends his mantra directly is drawing ten lakh in cash.
He takes as an example one Kalpesh Kumar who has 25 crore rupees in his SBI account and needs 5 to 10 lakh. Going to the bank, the manager gives such a person special treatment, seats him in his cabin, brings tea and coffee — and because it is known that 25 crore is there, the 10 lakh also comes to him, without his even knowing from where; overdraft and whatever other systems there are, and no loss is going to fall on him. One whose account holds 10,000 or 50,000 must stand in line and will get no special treatment.
What does accumulated japa make of a sadhak in the eyes of the devatas?
The speaker says that if you have completed sava lakh, four lakh, ten lakh, twenty lakh, crores of japa of a mantra, you have become a bhakta of the special category of treatment for the devatas. We do not see which devata is watching us, in what pitch we are going, what a shakti holds for us there — that too is a loka. In Sanatan culture the life journey does not end after death; only the body changes.
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.
How is the Siddha Kunjika handed out?
He asks what people take Siddha Kunjika to be: do Siddha Kunjika, do Siddha Kunjika — of what is it, why is it, how is it to be done, what is its vidhan, what will follow from doing it? It makes not the least difference. It is written Siddha Kunjika, which means siddhi will be obtained, so do it. And that is all there is: do the japa, do as much as you must, with no subject after the japa at all — what asana, what vastra, what direction, none of it.
What should those who wish to treat the Mother as a mother do instead?
If you are to do japa treating the Mother as mother, the speaker says, then do japa of Durga ji's name itself. In the Mundamala Tantra a full description is given of what comes of doing japa of Durga's name: japa Durga's name day and night. He adds that a listener had sent him the matter that a devi sadhak should do japa of ten thousand — one ayuta — of the Durga name daily, with its whole mahatmya described, and asks why people do not promote that.
What is the general rule when any obstacle blocks an anushthan?
Whenever excessive obstruction begins in an anushthan — of whatever kind, relating to money, to the body, to disease, to an enemy, so that your anushthan simply cannot be completed — take hold of Ganpati ji directly. Best of all is the Sankat Nashan, his twelve mool names, the mantra beginning Prathamam Vakratundam cha Ekadantam Dwitiyakam; begin one recitation of it each day. That much is enough: within a month Bhagwan Ganpati gives his full effect.
Why does the head become heavy during a long japa?
Asked what should be done when the head begins to become heavy from a long japa done in the daytime, the speaker says that if there is no practice of long japa then difficulty will certainly arise. Until the practice comes, do less. The head will certainly become heavy — if it is drawn out long the head will be heavy and the body will be heavy.
On which days may the mantras of Rahu and Ketu be japa'd?
Asked on which day japa of the mantras of Rahu and Ketu may be done, the speaker says that by the reckoning of the days of the week you may do it on Wednesday and Saturday, if it is Rahu and Ketu you must do.
Can the Panchmukhi Shiva puja also be done as japa?
Asked whether the Panchmukhi Shiva ji puja he has taught is only to be used in abhishek or whether japa may also be done, and if so how much, the speaker says japa may absolutely be done: if you wear the yajnopavita and the rest, do japa in as great a quantity as possible; if you have not worn the yajnopavita, then you may do five to eleven recitations of it.
How much fruit does Sabar mantra japa give in Gupt Navratri?
It will give very good fruit, the speaker answers. When you do a Sabar mantra in Gupt Navratri it will give a great deal more fruit than ordinarily — but do the japa of only one single mantra.
In how many days must three lakh japa be done for it to give fruit?
Look, japa and fruit have become two separate matters here, the speaker says. The fruit is not in your hands or mine, and so we cannot determine it.
The knowledge was heard from the guru's mouth and held in memory
By hearing it from the guru's mouth and committing it to memory — as the school prayer of your own childhood became fixed in you simply by hearing it over two, three, four months. All mantras and shlokas stayed memorised in the students' minds, and the original was preserved somewhere; whoever became learned in that way would later, if there was the kripa of the Lord, write it down and keep it in his parampara and give it to his disciples.
Is an anushthan of 108 paths of the Bajrang Baan permissible?
A listener says he wishes to do an anushthan of 108 paths of the Bajrang Baan and has already completed eleven days according to what the speaker had told him. Very good, the speaker replies — certainly do it, the anushthan of eleven, of 108 paths.
How long after the daily pujan should the bhog be taken up?
Having finished the pujan, do the whole of "pranaya, vyanaya, udanaya, samanaya svaha"; and if you cannot do that, then do the path of this mantra once — "अन्नपूर्णे सदापूर्णे शंकर प्राण वल्लभे". Drop water there five times, and after that take up the bhog prasad. That is, after completing the puja.
How much japa does the anushthan of the Devi's 32 namavali require?
The source, he says, is the Tripura Rahasya, and the Tripura Rahasya further states how much of it is to be japa'd. There are 32 names, so in 32 lakh there is mahasiddhi. If 32 lakh is not possible, then japa at least 32,000. What will happen in two or three thousand?
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.
Which sadhana makes the grahas favourable and protects from enemies?
Just as with the earlier question about 11,000 japa of Baglamukhi's satnam: do 11,000 japa of the kavach, or of the ashtottara satnam, of whoever your aradhya is. Eleven thousand will not be done at once — it will take at least three, four, six months. After that, go on doing 11 paths of it daily according to your capacity, for the whole of your life. You will not need to do anything else in particular; and if a need does arise, your work will be done with very little.
Why did a headache follow mantra japa at a Kaal Bhairav temple?
You will have done the mantra japa newly, for the first time, he says, so there is a slight effect of the energy — and an effect of fatigue too; the body does grow tired. Next you will say that four hours of japa made your leg hurt, your waist hurt, that sitting gave you acidity. The body simply does not have the capacity. You will not do yoga, you will not do exercise, and then you sit four hours in puja — so there will be some pain until there is practice. There is nothing to fear here. Do not join every single thing to tantra; the body too has its own capacity.
What is the order of the panchang sevan in the tantrokta vidhi?
Of the ishta whose sadhana you are doing, of all the things that make up the panchang sevan — kavach, sahasranama, satnam, stotra, stuti — the kavach should be made siddha first of all. After it has been made siddha, doing the panchang daily will be better still. First the satnam should be done, then the hriday, then the sahasranama, then the kavach, and only then whatever mantra japa and stuti of their name is to be done.
Is japa necessary on a gemstone before wearing it?
It absolutely is, he says. Before wearing any ratna whatsoever, it is absolutely necessary.
What is the full tantrokta method for a Shukra ratna, and the japa count?
If you go into the complete tantrokta method: make the Shukra tantrokta yantra, and at the root, at the place where the kalash is established in Shukra's name, establish the ring there; and then whatever japa of Shukra there is, four times that japa should be done in Kaliyuga. Even doing nothing so elaborate, at the minimum 8,000 or 9,000 japa should certainly be done; for Shukra, at least 6,000 japa should certainly be done.
What is the least that must be done if that japa is not possible?
Then take the Pauranik mantra — the one in the Navagraha stotra whose stuti we do — and do its japa at least 108 times daily for one week. And in the following week too you must see that the Friday falls in the Krishna Paksha at the time of wearing, and that the choghadiya is auspicious; then you may wear it in the morning. Otherwise you may wear it in the evening too, at the time when Shukra rises — if that one star which is seen is there, it is better still. The yantra work may not be done, but the japa should certainly be done, keeping the stone before you.
Can Hanuman be japa'd in the morning and Kaal Bhairav in the evening for 41 days?
Yes, it can be done, he says — provided you have this much time and capacity. There is no difficulty, because you will be worshipping both in a satvik way, and that will do. But if you are going to do a special siddhi, then do only one of them; that will be better.
What can a man working twelve hours a day do when daily japa is not possible?
Do only two things, he says. There is a stotra of Hanuman in which his twelve names are told — commit those twelve names to memory. In the morning when you wake, do its path twelve times; or after bathing, in the morning, do the path twelve times. It will take you two to three minutes. In the evening or at night, whenever you come home, after washing your hands and feet, changing your clothes and freshening up, light a lamp and do the path of that stotra twelve times again. Do just this much.
What should such a person do when he does get free time?
And whenever you get a holiday, whenever you get some special time, do as much japa of that same stotra as you can — do 108, and if you wish to do more, do more, do an anushthan. Whenever it is possible, practise saying those twelve names in the mind again and again. At the time of sleeping, when you go to bed, fall asleep uttering that same name. Let there come a time in life when the ajapa japa of his name begins of itself within your mind.
How does one know whether the japa is going in the right direction?
If the japa does not go in the right direction, he says, then the upheaval will be greater. When the mantra japa begins to go wrong, then the upheaval begins to be greater.
What should be done when attention will not stay steady during mantra japa?
For that you should do a little trataka, he says. Do a little practice — even fifteen or twenty days of it and it will begin to steady. Looking at the murti of your aradhya, looking at their feet, their hands, their eyes, doing dhyana and then doing the path — it will begin to happen. And for that it is necessary that a beautiful photo or vigraha be installed.
Seven-day Janmashtami anushthan for siddhi of the Krishna kavach
The speaker gives a roughly seven-day anushthan run from the Dwitiya of the Krishna Paksha of Bhadrapada up to the Navami after Janmashtami. Only the kavach mula — shlokas one to eight, without purva pithika and phalashruti — is written on a white bhojpatra in gopi chandan, or in ashtagandha ink mixed with kesar and gorochan using a silver, white-chandan or red-chandan pen, or at the least a tulsi pen, in very small letters. It is placed at Krishna's feet and 108 paths are done daily for seven days, with as many as possible on the Janmashtami night so that 1100 paths are completed. The bhojpatra then goes into a silver khol bearing Krishna's form, his names or Radha's name; on the day after Janmashtami a havan is done with Krishna's 108 names or the sahasranama (men with plain ghee, women with mixed paushtik havan samagri), makhan mishri and the like is fed to at least five small boys and to small girls, and the kavach is worn on the neck — best placed on the neck or arm by the hand of an innocent child of up to five or seven years. Worn thus, he says, it is said the Sudarshan Chakra and the gopis protect the wearer wherever he goes.
Japa of the Krishna kavach on tirtha yatra
The speaker says that whenever one goes on yatra to Shrimad Dham Vrindavan, Golok, Mathura and the like, to any swaroop of Bhagavan Narayan such as Gaya ji, to any of the puris — the Saptapuri — or to Ganga ji, Yamuna ji, the Triveni Sangam and the rest, then while wearing this kavach one should certainly do as much japa of it there as possible, even while walking about. The effect of the kavach, he says, increases greatly. Remaining lifelong in its shelter, one can obtain the kripa of Bhagavan Krishna and Bhagavati Radha.
What the Pratyangira svarup of Pitambara is prescribed for
The speaker points to what is written on the subject: the upasana of the Mahapratyangira svarup of Bhagavati Pitambara is prescribed for the shaman of the Dosha that arises from wrong mantra uccharan, that is, to destroy its Tiryak Prabhava, and by it that tiryak prabhava is destroyed. A svarup whose sadhana exists to destroy the tiryak prabhava of another mantra, he asks, will it itself give an immediate effect? No, it will not. So it should not be the cause of the trouble in one's life, yet that is what is happening; and the reason, he says, is that one must always begin with the arambhik sadhanas, which were never done.
The foundation before Pitambara sadhana: Guru, Ganpati and Ma Sharada
What Bhagavati or any devi-devta says comes first, the speaker says, is Guru, Ganesha and Ma Sharada; at least this much sadhana should be behind you. Was a guru mantra taken, and how much Japa of it was done, even as Ajapa Jap: by rule at least sava lakh. Leaving Haridra Ganpati aside, was even the ordinary Ganpati svarup served, his Kavach recited, his dwadash naam japa done, at least a ten-day anushthan, Modak offered? If you do not do the sadhana of the Vighnaharta, he says, he is the first to become the Vighnakarta, so how can you expect success and no trouble. The proportion of trouble differs from person to person, one succeeds after three days of Ganpati and another suffers even after ten, but the order must stay the same; go straight to the sadhana and there will be trouble.
Checks before Pitambara sadhana: sadhana sthal, kula devta's adesh, adhikara and guru parampara
Beyond the foundation, the speaker says, more has to be seen: what the sadhana sthal is like; who the Kula Devata are, what their bhog, puja and bhent is, and whether they have given the adesh that you may do Pitambara sadhana or not. If one has gone straight to the mool mantra, the shat-akshari mantra, one must check whether one has Adhikara for it at all. And when taking Diksha, what is the Guru Parampara, who is one's kula guru and how much does he know; diksha these days, he remarks, is being handed out online, and one must ask whether all that is correct and whether there is any vidhi-vidhan behind it.
Why is tantra not written down word for word?
Because tantra is a subject of anubhav. In Agama, every single thing is not written word to word and you will not find it written word for word. It is an experience that a guru gives his shishya, and that shishya gives his own shishya, and so the vidyas keep running in sequence.
Ganga smaran at the start of a kriya makes it succeed even if done avidhi-purvak, and repairs a harsh word spoken during japa or hom
He says that if Ganga ji is remembered at the beginning of any kriya, then even if that kriya has been performed avidhi-purvak, the kriya becomes successful. And a being engaged in japa, hom or anushthan who utters an inappropriate word should at that time remember Ganga ji again and again.
Must the dev shakti and the devi shakti both be worshipped in a japa?
He says it is simply not possible to leave the Bhairavs out. As when we are doing japa of Mahamrityunjay, it is said again and again that the pujan of both the dev shakti and the devi shakti must occur. If Mahamrityunjay is being done sava lakh, then, as the transcript has it, we will have to do 1250000 of the mantra of Bhagavati Amriteshwari — her dashansh japa; and if we are doing sava lakh japa of a form of Bhagavati such as Bhagavati Pitambara, then 12500, that is the dashansh japa, of Mahamrityunjay will have to be done.
Which Bhairav japa must accompany a Trikuta mantra?
When we make use of the Trikuta Bhairav — when we make use of the Trikuta mantra — then the japa of Kameshwar Bhairav should be done. Those who begin reciting the Siddh Kunjika, all the great gupt Kunjikas, the Damar-wali Kunjika, the Damar Kunjika stotra, the Kunjika stotra of Kubjika, the Tripura Kunjika, thinking that they have obtained it and will do it and get siddhi at once — they simply do not know that where the bhukut vidyas and the trikuta vidyas have been used, there the japa of their Bhairavs is also to be done.
Even though the Bhairav mantras are embedded in the Kunjika, a separate dashansh japa of the Bhairavs is still required
In the mantra of the Kunjika the mantras of the Bhairavs have been made garbhasth — embedded within it. But again and again, he says, know this: that a separate dashansh japa of their Bhairavs has to be done.
After eight thousand japa of the Bhairav mahamantra one should keep increasing the count and hold to that one mantra alone
Asked about 8000 japa of the Bhairav mahamantra having been completed, he says to increase it further. What will happen from 8000 japa? If they are not taking effect, keep increasing them. Do exactly this one; catch hold of one alone and walk a long way with it.
The practice may be done at the Shakti Peeth on the appointed day and at home on the remaining days
Yes, absolutely — on the 23rd at the Shakti Peeth, and on the remaining days you can do it at home.
What do spandan and crawling sensations during japa mean?
To Anil Maurya ji he says this is an ordinary matter: when we do mantra japa, kriyas such as spandan and the like occur. One should not be so troubled by this. The initial things — ants crawling, spandan occurring — should be kept as normal and one should move on. This is only the beginning, and it is correct.
May the Mahabhairav mantra be taken up?
The Mahabhairav mantra can absolutely be done, he tells Anant ji — as much as your capacity is, as much as you can manage.
The Mahabhairav mantra may be done on Batuk Bhairav Jayanti
Yes, Anant ji, the Mahabhairav mantra can be done on the jayanti.
How is the sixteen-fold worship of a mantra performed?
Pronounce the mantra silently, then say Guru Mantraya namah — or Guru Pradatta Mantraya namah for one who received it from a Guru — and Avahayami, Avahanarthe pushpam samarpayami, placing a flower in the plate. Then a flower for the Asana, then Padya, Achman, Snana, and the whole sequence again, for the mantra.
Whose fault is it when years of japa produce nothing?
The speaker's analogy: if we keep failing the exam we cannot blame the teacher for not teaching properly. If ten children pass and top by the same teaching and we fail every time, some fault of ours must be occurring. That fault is to be corrected, and our own application and effort increased.
What should someone who has completed a purashcharan three times do next?
Keep doing it again and again, the speaker answers, and one or two malas of japa should be done in the nitya pujan. The vidhi of prayoga has been given many times on the channel in the experience videos — listen to those and act according to the trouble you have; and for anything personal, send a message.
May a Rajaswala woman perform mantra japa?
The speaker rejects it outright. A very well-known Tantrik on the podcasts claims that a woman may do japa even then, including of the Mahavidya mantras, and that no Shastra says otherwise. Many have already given the proof from the Parashara Smriti — the first day Brahmaghatini, the second Chandalini, the third of Raja.
How many malas does a sava lakh japa take, and how many per day?
He says that if a person does japa even in an ordinary manner, a sava lakh japa can comfortably be done. To do a sava lakh japa we need to do 1250 malas of japa; do 1250 malas and the sava lakh japa is comfortably completed. If we do 1250 malas in fifty-nine days, it comes to roughly twenty-one to twenty-two malas daily.
How can two sava lakh anushthans be completed in one Sawan?
How good it would be, he says, if twenty-seven malas were done in the morning and twenty-seven in the evening — twenty-seven at both times. Then at the least two anushthans of a sava lakh each would be completed. He calls this Sawan tremendous, saying it has come after nineteen years, a full sixty days, and that roughly this much time has been obtained.
Set aside any grudge and put these sixty days into the shelter of Bhagwan Shiva.
He asks listeners to set aside, this time, whatever quarrel or grudge they hold against him, and his one request is that they take the shelter of Bhagwan Shiva and put these sixty days into their life. Twenty-seven malas takes fifteen or twenty minutes at most, so half an hour morning and half an hour evening.
How should a man dress and prepare for the japa?
Bathe — it is not cold now, so there will be no difficulty — and sit at ease. If you are a man, wear a dhoti and take a gamchha; a dhoti and an ang vastra should be there. Keep the ang vastra on your left shoulder. If you have the yajnopavita, it will do even if you do not take it, but you should. The correct vidhi is that it goes over the left shoulder, down under the right shoulder and then up again, making the cross. If you cannot do even that, at least keep the ang vastra, that is the gamchha, on the left shoulder.
What should the mind be doing during the half hour of japa?
Begin with the dhyan of Bhagwan Shiva — devotion is what is needed. For half an hour there should be only the dhyan of Shiva in the mind, and on the breath that is moving there should be Shiva, Shiva. Your dhyan should stay concentrated entirely on Shiva; nothing besides him is to be thought of.
What is the shortest acceptable form of the Shiva abhishek before japa?
The vidhi of Shiva's abhishek has been shown live on the channel, he says. In it he told listeners to pour 108 spoons of milk with each of the names of the twelve Jyotirlingas — milk poured with a spoon, for the sake of the niyam. If you do not want it that long, then equally, pour one lota of water with each name. Or go to a temple; or pour at home and do his shringar to whatever extent you know. After that, begin the japa of this mantra.
How loudly should the japa be spoken?
The japa is not to be done by speaking aloud. Speak only this much: the tongue alone should move, and you should be able to tell what you are uttering. That is all.
How should one do Mahadev sadhana in Sawan to obtain darshan?
Asked how to do Mahadev's sadhana in Sawan so that darshan is obtained, he says he has already told it — do that same thing to the maximum; it is a Sawan of sixty days. If it is possible for you, then in place of one sava lakh do five: do a japa of five lakh. If a five lakh japa of the Panchakshari is done, it is tremendous. The task will be accomplished; if God wills it, he will give darshan too. If such a state comes about, it is a true thing — do this much and he will certainly give something good.
How is a mantra actually activated through practice — via devotion or concentration?
A mantra is energized through Japa, which requires establishing an emotional or mental link with it — either through devotional feeling (bhakti) toward the deity, or, when that connection is weak, through sustained concentration on the deity's prescribed iconographic form (dhyana rupa).
Where should the Mahabhairav mantra be japped?
If possible on that day, he says, do the pujan in the day and certainly also in the night, and go to a Shiva ji temple for the japa of the mantra of Mahabhairav ji. If you have not done Mahabhairav until now, then whoever your kula devata may be, you can certainly go to a Shiva ji temple and do the japa.
What should existing Mahabhairav upasakas do on the Chaturdashi?
Those who have been performing the upasana of Mahabhairav from before, doing the japa of his mantras and his sadhana, should either begin from that day and do a seven-day or an eleven-day sadhana, and failing that certainly do at least one day's. Even eleven malas of only the mantra japa, he says — he is not speaking of the stotra; the Mahabhairav Stotra given by the swami of the Datia Peeth is not the subject here, and its dedicated video covers the whole vidhi vidhan.
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.
Why does a guru scold a disciple after diksha?
So long as there is no responsibility upon you, he says, you will leave a person free. The day you give diksha the responsibility becomes yours, and then you will certainly shout at him. If we gave someone diksha and said go, do the japa, and then saw that a whole year had passed and he had not done even one lakh japa, irritation would certainly grow. We would give two or four slaps — why did you come to me for diksha when all you wanted was to wander about: guru ji, just now it is Manali, guru ji, just now it is Switzerland, guru ji, just now we have come to see fish in the Andaman and Nicobar. It is good, he says, that we do not give diksha.
What should a disciple do about the purashcharan the guru orders?
Become industrious, he says: when you go to such a guru, understand the whole vidhi vidhan from him, and once initiated, do it. If the guru has ordered you towards some purashcharan and given you a hundred days, then do it in fifty if you like, but do it first. When by doing it you show your worth according to your capacity — prabhu, we are able to do it — then he will give you his own subjects. You cannot come and say, bhaiya, we have come having done so much sadhana, we have come having done five crore panchakshari japa; for him you are negligible. Take it, he says, that it is because of the five crore japa that you got that parampara — not that having done five crore you will get everything at once.
How should one take shelter of Bhagavati through the sharanagati mantra?
If you wish to do the seva of Bhagavati Vindhyavasini and to do japa of her name-mantra, take the support of this mantra and take Bhagavati's sharanagati. Night and day you may do japa of this mantra, and you may also write it: that we are your refuge-seekers, take me into your shelter.
Can Bhairav ji's trishul be installed in the puja place?
Absolutely, the speaker answers. He adds that Martand Bhairav is worshipped in the south and is a form of Bhairav ji himself, whose Pauranik katha will be told separately. Asked another question, he says one may certainly do japa while taking Bhagavati's name as well.
Why must a mantra be repeated 108 times rather than once?
Even professors and college teachers, he says, and the motivational classes that began appearing, started saying: why do it 108 times, what is the need, do it once, you should have shraddha and vishwas. Do they even know what science lies behind it, he asks — why 108 times has been prescribed, why and how it is so? Why did Tulsidas ji write that whoever reads it a hundred times will be freed from bondage in that manner?
Can the Kaal Bhairav mantra be done as mental japa?
The mental japa of Kaal Bhairav's mantra can be done, the speaker says, and it can be done while seated in the pujan.
Should the Krodh Bhairav sadhana of 8000 japa be taken up on one's own?
A listener says a tantra grantha gives a Krodh Bhairav sadhana in which only 8000 japa is done, that very fine results are coming, and that a friend of his has taken it up. The speaker replies that those getting very good results should be checked — whether it is only Krodh Bhairav's, or whether they are not disclosing the end of it. According to him, Krodh Bhairav's sadhana should not be done in this manner: it should be done only after knowing the entire vidhi vidhan and being initiated.
What should be done when something always intervenes before a sadhana can start?
If you cannot manage it, then do not begin a big sadhana, the speaker says. Do a three-day sadhana; do a five-day one, a seven-day one; do not do a long sadhana. And if even that is not possible, then do a daily sadhana: on whatever day you are well and in order, complete a one-day anushthan of 11 malas of japa and one mala of havan. Do it like that, and do not take up a big sadhana.
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.
What do people do when months of japa give no result?
The speaker describes the pattern: you did eleven malas of some deity's mantra, you kept it up a month, two months, six months, and the time is so bad that no effect at all is falling upon you. Then you sit and begin speaking wrongly about the mantra, about the deity, about the one who told you the mantra. We do not try to look within ourselves.
Is worship done in a bad period wasted?
No. The speaker says that the more full of struggle your time is running and the harder you are working, the less it will ever go bad or be wasted. If you think that all this pujan-paath you are doing is going in vain, there is no bigger fool than you: it is being accumulated now, and a time will come when you will get everything continuously without doing anything. Whatever object you took a sankalp for and are doing pujan, paath, japa and anushthan for, that too will bear fruit.
Worshipping Pitambara's ugra form with the 36-akshari, the office boss becomes the target
Suppose we work in some office and our boss abuses us and speaks wrongly — this happens normally. And suppose we are worshipping the ugra form of Bhagavati Pitambara, doing the japa of the 36-akshari daily. Now the 36-akshari japa is done in Veer bhav; we are doing the japa in Veer bhav, so whenever we think about the enemy, who will appear there as the enemy? There the enemy will appear as that boss who spoke wrongly to us. The whole energy will become centred upon him.
Why are sadhaks told to stay away from social media?
This, the speaker says, is why it is said that the mind should be kept gathered and steady in one place at the time of pujan-paath, and it is one reason why sadhaks are told that as far as possible, by today's reckoning, they should stay away from social media. Because if you go on social media, some argument or counter-argument arises just like that, you become involved somewhere, and then your entire energy is centred somewhere else.
Which four grahas should be japped according to the lagna kundali?
It is very necessary, the speaker says, to know which lagna your kundali belongs to, because according to that you should do the japa of four grahas: the lagnesh, the panchamesh, the navamesh, and the eleventh — that is, the labhesh. These four grahas, according to jyotish.
Should japa of the grahas be assigned by rashi or by lagna?
The speaker says he has put out very few videos on jyotish, but there is one for every lagna kundali. He has not put them out according to rashi, has not told the japa of the rashi, has not told that of the Chandra kundali, and has told that of the Surya kundali — the Surya kundali being the most necessary of all. The Chandra kundali has its validity, absolutely it does, but he gives the japa according to the Surya kundali and the lagna kundali: which grahas should be japped. Leave aside all the rest, the dashantar dasha, he says — even doing that much gives a very auspicious effect.
Some bhoot is giving that darshan — recite a mantra before sleeping
To a listener who says he twice had the experience of his darshan in a dream, faint and dimly remembered, the speaker answers: without me, where will you get my darshan from? Some bhoot must be giving you darshan. Recite a mantra at once and then sleep.
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.
How much Jayanti Mangala japa may be done?
Absolutely do the Jayanti Mangala, the speaker says: eleven malas for forty-one days you can absolutely do. There is no dosha. Even if you do 108 malas instead of eleven, in the Jayanti Mangala there is no trouble at all.
What is the mahima of the Vindhya kshetra for mantra japa?
It is said in the subject of mantra japa that those who do mantra japa upon the Vindhyachal mountain obtain a fruit koti-koti times greater in the Vindhya kshetra; the mahima of the Vindhya kshetra is held to be seven times that of the Purushottam kshetra. Even so, he adds, the kshetra of your own ishta aradhya is the highest for you.
Daily recitation of the Datt mala mantra after the anushthan and the awakening of sixty-four crore mantras
After the sadhana is complete, the speaker says, the sadhak should keep reciting the dattatreya-mala-mantra every day without break — at least five times, or seven, eleven, twenty-one or twenty-seven — and whenever he sits on the asan this mantra is the first japa he does, as many as his capacity allows. He says every person, new or old sadhak, can and must do this sadhana, because by the awakening of this mantra and Dattatreya's kripa the sixty-four koti of mantras run — every kind of mantra becomes awake, set in motion and effective.
Sadhana rules for a newly married woman: a one-year bar on tamasik and ugra sadhana, bali and khappar, and pauranik worship meanwhile
The speaker says a newly married woman must not, even by mistake, do any tamasik sadhana for one year; a woman in the Grihastha ashram, he adds, should not do tamasik sadhana at all. Even a sattvik sadhana of an Ugra shakti she should not do for at least a year: puja and seva yes, sadhana no. Since tantra sadhana requires Bali, even of a lemon or coconut, and shakti sadhana done fully requires offering Khappar, all of that is barred for the first year; being in grihasthi she should keep the rules of grihasthi. If she wants to begin within that year, he says she should do pauranik rather than Tantrokta sadhana of her chosen shakti: Japa of her mantras as far as she can, path of the shatanam, singing a Stotra, Stuti, pleasing her, and only afterwards move onto the tantrokta path.
The night of Holika is the supreme parva kaal and siddha kaal of tantra, and listeners are unsure on which of the two nights their mantra japa should be done
The speaker says the supreme parva kaal and siddha kaal of tantra, the night of Holika, has arrived; but many listeners keep asking whether Holika dahan falls on the night of 6 March or of 7 March, and when they should therefore do their mantra japa. In most places the dahan is happening on the night of the 7th, so people are asking whether nothing is to be done on the night of the 6th.
Should one take up two different mantras across the two nights?
No. Whatever mantra you wish to do japa of, whichever mantra you wish to perfect — one you have already practised, or a new one — do its full japa on the night of 6 March. Do not fall into greed and think that since two nights are available you will do two different mantras. Make one single mantra as intense as possible, doing its japa on the night of the 6th and on the night of the 7th as well.
What is done on each of the two Holika nights?
On the night of the 7th, whatever utara is to be sent from your house into the Holika and whatever materials are to be sent, all those vidhi-vidhans will be done, and after that the sadhana is done through the night. On the night of the 6th one gives one's sadhana firmness and does the sadhana well.
What is the fruit of writing the name of one's ishta on Phalgun Purnima night?
If at the time of this night anyone writes the name of their ishta aradhya, a very great fruit is obtained from that too. At the least one can write it 108 times; whoever wishes for more should write 1008; whoever wishes for still more may write 10000. If you sit for four or five hours writing your aradhya's name, that is very good.
Which mantra should a devotee of Bhagavati Vindhyavasini write?
Those who chiefly take Bhagavati Vindhyavasini as their ishta aradhya, and who ask how they should write her name or whether they should write her mantra, should write again and again the mantra "श्री विंध्यवासिनी शरणं मम". By this, he says, Bhagavati Vindhyavasini grants sharanagati, bestows fearlessness, and dwells in the heart for ever.
May one write the chaupais of the Ramcharitmanas on Holika night?
Yes. You may do the lekhan of the chaupais of the Shri Ramcharitmanas — whichever chaupai your heart and mind settle upon, whichever you feel a great desire to sing or to do japa of, or any kamana-parak chaupai you wish. You may write any of them.
May one write a mantra of the Saptashati on Holika night?
Yes. If you wish to take the support of some mantra from among the mantras of Bhagavati's Saptashati — whether you wish to perfect it, or it attracts you greatly, or you feel it should be spoken again and again in the upasana of Jagadamba — you may do the lekhan of that mantra too at the time of night.
What do the divine shaktis do when they hear a sadhak's japa?
When those shaktis go into their divine kshetra and perform the seva-puja of Bhagavati, of their own ishta aradhya, at that same time they also try to hear who in that kshetra, around it, or anywhere in this Bharatvarsh is doing the naam and mantra japa of their ishta aradhya. They like it that someone else is reciting the mantra of their own aradhya, and as soon as they see it they assist in it. Siddhis, he says, are obtained for just this reason.
Whatever one can manage according to capacity and time — mantra japa, a path of the puranas, stuti, naam lekhan, yantra archan or abhishek — must be done rather than let the time go empty
Everyone should take advantage of these particular times and not let them go empty. Whatever one can manage — mantra japa, path of one's puranas, stuti, naam lekhan, yantra archan, their abhishek and the rest — as much as one has capacity and time for, that much should be done.
What should someone do who cannot manage puja at all?
If even wanting to you cannot do puja and the affliction increases greatly, then do naam jap. He refers to an earlier video on ajapa jap and naam jap, yathashakti. If the body no longer has the capacity, or you simply cannot do it, then by doing naam jap take the sharanagati of Bhagwan.
With which name should the ajapa jap of Ma Kali be done?
Whichever name you wish to do. Whichever name of Ma Kali you find pleasing, of that name you can do the japa.
Can the first mantra of the Argala Stotra be used everywhere?
Asked whether the first mantra of the Argala Stotra can run everywhere and will serve if no other mantra is perfected, he says absolutely — you can use it everywhere and can do japa of that mantra everywhere. Its full detailed description has already been given on the channel, and he tells the questioner to recite this mantra for a lifetime.
Does japa done on a kar mala while travelling count toward an anushthan?
Asked whether japa done on a kar mala while travelling counts within a daily anushthan of 51 malas of Ram naam, or only what is done seated at the puja place, he distinguishes ajapa jap from seated japa. While on travel you may do ajapa jap; at least your chain will not break. Do not bring it into the count — if you have a sankalp of a sava lakh or five lakh, do not count the travelling japa — but do keep doing the japa.
Where should the copy used for naam lekhan be kept?
After the naam lekhan, keep the copy at the pujan place. And then keep writing daily, according to your capacity.
How long should japa be done on the night of Holi?
Asked how much time to do maximal japa on Holi night, he says one should do such japa that at the least a stretch of "paune se sawa" — from three-quarters to a quarter past — is reached, and the more one does beyond that, the better. He also confirms that the Hanuman Janjira can absolutely be done on Holi.
What if a few days are missed during a crore of Ram naam japa?
Asked whether, having taken up one crore of Ram naam japa, one may still do the Hanuman Veer sadhana if two or three days are missed for some necessary cause such as an exam, he answers yes — for the one, two or three days that are missed, do mental japa according to your capacity, and the krama will remain intact.
What can be done by someone living abroad?
To a listener living in Saudi Arabia, he says it is no matter — just do japa.
What should women do who cannot do japa because of the monthly period?
He first tells the listeners to understand which things are tantrokta and which are vaidik, and to do nothing at all otherwise. Those mothers and sisters who will not be able to do japa and the rest on account of the masik dharma should do only the naam jap of their ishta aradhya; there is no need to do anything else.
What should be done where Holika is not celebrated at all?
Where Holika is not celebrated and no Holika dahan takes place, do naam jap and mantra jap and the rest. The guru mantra, he adds, will become more effective by japa.
If the mind is elsewhere while the mala runs, does the japa reach the deity?
He grants that from the standpoint of surrender, if the mind is not one-pointed then even right things do not bear fruit. But at least, he says, the process of japa that you carry out while seated for that length of time will itself have an effect upon that devata.
A girl repeating the name of Anant day and night wins his goodwill after ten or fifteen days even though he never responded and did not like her
He gives the example of a person whose name is Anant and a girl who has fallen in love with him, saying his name day and night while he does not respond at all; after ten, fifteen, twenty days of it, even without his liking her, it will feel good to him — he will get satisfaction and a sense of regard that this girl loves him. And if on the eleventh day she does not so much as look at him, he will become restless and his confidence will drop at once.
Sitting for Bhagwan continuously at a fixed time is all that is asked of the sadhak; the fixing of the mind rests in the deity's hands
The same thing, he says. When you are doing the name of Bhagwan, even though your mind is elsewhere and you have no practice, you are at least sitting for him continuously at a fixed time. And the fixing of the mind is in his hands: where your prarabdha was so composed, or where you became surrendered towards him and it was his wish that the mind should settle, then with a single glance you will be left as his alone, and you will cross the endless ocean of this endless world.
Why should two mantras or stotras not be combined even for one deity?
Because the purposes of the two may be different, the vidhis of the two may be different, the devatas of the two may be different — so why would one do it? In our body only one tattva should awaken. And even if both stotras or mantras belong to one and the same devata, if their purpose is somewhat different, what benefit is there then? Do one only at one time; not two.
What causes the upper body to move and the heart chakra to pulse during japa?
Asked about the upper body starting to move forward and back while doing japa in the first half, with a pulsating feeling in the back of the heart chakra, he says the matter turns on whether there is control over it and on which mantra is being done. It can happen from two things: there can be a negative effect and there can also be a positive effect, but unbalanced. When there is no balance over the chakras, this state occurs. It cannot be negative every time.
When is body movement during japa a negative sign?
If it is negative, he says, it will give its effect when it is about to leave your body; but somewhere the root cause will be such that it is not being allowed to leave your body — and then too this state is formed. Fever also begins; there will be fever, a state like dehydration, there will be vomiting. Until its effect is destroyed, this state arises from mantra japa: when your mantra begins to give its effect upon the body and the negative things wish to leave the body, but something has been fed or given, something of that kind, and it is in a bandhan.
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.
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