Mantra Sanjeevan
Every question on the site tagged Mantra Sanjeevan, each answered from a timestamped source rather than a summary written from memory.
The advanced procedure of fully reviving an unbound mantra's power — never attempted without a Guru's direct command, since the sudden rise in the mantra's energy and the body's fire element can produce burning, boils, or other adverse effects without preliminary work (e.g. Ganapati Tarpan) already mastered to calm it.
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What is Mantra Sanjeevan, and why is it never attempted without a Guru's direct command?
Mantra Sanjeevan (reviving a mantra after lifting its curse) massively increases the mantra's energy and the body's fire element, which can cause burning, boils, or other adverse effects if the practitioner's aura can't absorb it — so it's only performed under a Guru's explicit instruction.
Haridra Ganapati purashcharana and Tarpan must be mastered first, so a revived mantra's energy can be calmed the moment it rises too far.
Before Sanjeevan for a deity like Bagalamukhi, a practitioner should first master Haridra Ganapati Purashcharana and Tarpan — so that if the revived mantra's energy rises too far, Ganapati or Devi Tarpan (mastered in advance) can immediately calm it.
The bhavana is that the mantra stands written inside Chandradev, awakening overnight
The bhavana in that mantra, the speaker says, is that within Chandradev, inside him, that mantra stands written. And so long as Chandradev is visible, if japa of that mantra is done, then that mantra, having awakened over the course of the night, becomes a giver of fruit with immediate effect.
Makar Sankranti remedy for a dosha-struck mantra: 108 black-til laddus japped over
The speaker says that when a dosha has got into your mantras or your sadhana there is a simple, exact vidhan that is specifically for Makar Sankranti and can be done on any year's Sankranti, in the morning of the day the Sun enters Makar (14 or 15 January; check which). Bring or make 108 small, clean laddus of black til only, sprinkled with Gangajal if bought outside. After your bath and your usual guru, Ganpati and ishta puja, take a Sankalpa to free the mantra of its dosha, then jap the dosha-struck mantra 108 times, placing one laddu per japa on a black cloth sprinkled with gangajal (for a long mantra, 27 japa with four laddus in hand each time). Tie all 108 into a potli.
Three ways of giving away the laddu potli: to a sattvik Brahmin, to Surya in a cow-dung fire, or into a havan purnahuti
The speaker gives three vidhis for the potli of 108 japped laddus. First: the same day, give the whole potli with a pandit-style Sankalpa and some Dakshina to a pure, sattvik Brahmin — one who does not eat meat, which you must know. Second: at a river bank, smear the ground with raw cow dung, make a small rangoli of abir-gulal, light cow-dung cakes with camphor, offer the whole potli into that fire to Surya Narayan with a spoken prayer to free the mantra of its dosha, and give what you can to the poor there. Third: near a Shakti Peeth, tirtha or riverside temple where a Sankranti Havan with a large kund is going on, drop the potli into the kund at the Purnahuti and give dakshina to the organisers and brahmins for the yajna.
Fallback when the laddu potli cannot be given away on Sankranti day: a Brahmin's home within seven days
The speaker says that if for any reason none of the three ways can be done — temples closed nearby, because of corona or anything else — deliver the whole lot of laddus, with Dakshina, to a Brahmin's home within a week, within seven days. Because this is a kind of burden, keep adding some dakshina each day, ₹10 a day, or set aside ₹100 separately over the seven days, and give that dakshina to a good Brahmin. Done this way, he says, the mantra becomes free of its dosha.
Short anushthan after mantra dosha shuddhi, before the mantra is used again
The speaker says that after the mantra has been freed of its dosha, you should do a fresh, ordinary Anushthana of it — five or seven days, eleven days or twenty-one — and only then take the mantra fully back into use. He adds that this vidhan is to be done in full on Makar Sankranti day only; for other days he will tell a different prayog.
How does one know a mantra has become awakened?
Asked how one comes to know that a mantra has become awakened, the speaker refers the questioner to a video on the channel, saying it is explained in full detail there and he should watch it once.
What can be done when a mantra stops giving its effect?
For a mantra that is not giving its effect, the speaker says eight kinds of vidhi are given in tantra — taran and such processes by which a mantra is awakened — but that happens under the supervision of a guru. Besides those, twelve more kinds are given, which come under Martand Tantra, some of whose vidhis are given in Kaal Sankarshan Tantra, and which are performed before Surya Narayan.
What is the bhojpatra vidhi for making a mantra chaitanya?
Surya's dear flower is the japa pushpa, what we call the gudhal flower. When a mantra has not remained chaitanya, the speaker says, then by the guru's permission the mantra is written twelve times on red bhojpatra with a red sandalwood pen and ink of rakta chandan, samputed with the tantrokta beej of Bhagavan Surya; the tree is plastered well with cow dung, the mantra is established at its root with a Surya kalash set up, and 12,000 japa of that mantra is performed.
Daily Saptashati path in the Mahavidya krama: no utkeelan or Mrityu Sanjeevani; kavach, argala, keelak, the day's adhyaya, then the Tantrokta Devi Suktam
The speaker says that when the Saptashati pujan and path are done in the Mahavidya krama there is no need to perform the utkeelan or the Mrityu Sanjeevani (sanjeevan) krama — he has explained this with proofs in a separate video. What is done is only the Kavach, argala and keelak, then the adhyaya for that day — on the first day the first adhyaya — and after the adhyaya, the path of the Tantrokta Devi Suktam, the stuti beginning 'ya devi sarvabhuteshu'. Kavach, argala and keelak are recited every day of the nine.
The method of the ten samskaras of a mantra is already fully viral on YouTube and Instagram, so no confirmation is needed from him
Asked for the method of the ten samskaras of a mantra so that the mantra becomes awakened, the speaker says people are already telling it — it is fully viral on YouTube and on Instagram, look at it. He says he knows where the question is coming from and that no confirmation needs to be taken from him: the videos show in what manner the ten vidhis are done and with which beejas a mantra is to be samput, so that the mantra becomes awakened. Do it and enjoy, he says; he has given up speaking about it.
In what circumstance and on which mantra are the ten samskaras actually done?
The speaker turns the question around. People are nowadays doing much japa of Bhagavati Tara's mantra, as they were doing Bhagavati Bagla's in between. Suppose you feel a mantra is not giving effect. One channel on YouTube says do the japa of this mantra of Bhagavati Tara; another channel says that if a mantra is not giving effect, do its ten samskaras. But neither of the two is telling you whose samskara must never be done. Will the mantra you are doing japa of ever take a samskara? Which mantra is it — a devata's, a Mahavidya's, a devi's, a yogini's? Of which kul? In which kul is the samskara done in which way? Is it the same for all?
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.
A havan as far as means allow; no vrat or fast is needed
As far as possible, if you have the means, you should do a havan. There is no need of a vrat or a fast. If there is very much desire, stay on phalahar, or take food related to hill salt — sendha namak, as it is called — and remain so. By doing this much, that mantra will awaken and its good effect will then also be had.
What is said about japa done standing navel-deep in water?
It has been said, the speaker states, that standing in water up to the navel, by japa alone for the space of a muhurta — take it as some forty minutes of japa — the mantra becomes fully siddha and becomes chaitanya. Such is the glory if the japa is done on an Ekadashi.
What sankalpa should be taken for the Sawan japa?
Take this sankalpa: that Bhagwan Shiva be pleased; that by this mantra we are doing japa of, a wondrous change occur in our life; that this mantra become chaitanya; and that whenever after Sawan we take a sankalpa with some desire and do japa of this mantra, Shiva's full kripa be obtained and our sankalpa be accomplished. That alone is the desire to hold, and then do the japa. Those who are new and have never done an anushthan of any mantra can also do it.
Whose capacity is it that actually strikes?
But a person hardly has such capacity, the speaker says: the capacity belongs to that mantra and to the devata of that mantra. When you do japa it gives its effect directly, and if by mistake you have perfected its siddhi, then there is very great harm. And remember: as much harm as comes to the person opposite, exactly that much harm will come to you. Now do prayaschitta, go on doing mantra shuddhi, accept before the guru that an offence has occurred — only then does something come right.
What should be done for mala and mantra shuddhi after two death sutaks?
You can do it even now, the speaker says. When the shraddh paksha has passed, then on the day of Navratri's Pratipada — but again, if there is a thread in the mala then you must string it or have it strung yourself and then do the whole vidhi vidhan. It ought to have been done at that very time; if you have not done it, then at least have the japa mala shown fire. Wash the gomukhi, and having done the abhishek of the mala with gomutra, gangajal, panchagavya, panchamrit and so on, and then abhishek again with pure water, wipe it well and dry it; then with auspicious mantras, having given the ahuti of ghee upon cow-dung kandas and kindled Agni Dev, pass the mala through it — let it touch the fire.
Which mantras need shuddhi after a sutak, and which do not?
Asked how to purify the Sabar mantra of Ma Jalesa and the Kaal Bhairav Ashtak in sutak, the speaker answers: no — there is no need to purify a stotra or a kavach. It is the dikshit mantra, especially the one called the kula mantra, that needs purifying: the paramparagat gurus give the kula mantra, that is, the mantra which has been coming down in their kula from before. Second, the ishta mantra whose nitya japa you are doing. A stotra, a stuti, a kavach, a mala mantra — if you are doing a mala mantra a great deal — the Saptakshari, the Sahasrakshari and the rest, these do not need purifying.
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