Marjana
Every question on the site tagged Marjana, each answered from a timestamped source rather than a summary written from memory.
A ritual water-cleansing practice, performed here alongside Shiva's Panchakshari Mantra to counter deep physical ailments or ritual decay.
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Tarpan and marjan with each of the 108 names after the Durga havan
After the havan, the speaker says, comes Tarpana, and here it will be a little long: because the havan was done eleven times from each name, tarpan is done once from every name — so tarpan with all 108 names. Then Marjan, also with the 108 names, once from each name. He says the method of tarpan itself is taught in a separate video on his channel.
What ritual should be performed for deep physical ailments or ritual decay caused by an occult attack?
Regularly perform the ritual water cleansing (Marjana) associated with Shiva's Panchakshari Mantra, or recite protective armors such as Bhairava Kavacha, Pitambara Kavacha, or Kali Kavacha — continuing systematically even through Uchatana-induced distraction breaks the negative influence.
How are tarpan and marjan done for the 108 names?
Use only and only their first name. The first mantra was Bhairavaya Namah — the first name of Bhairav is Bhairav itself — so begin tarpan and marjan with that mantra. Those who wear the yajnopavita use it with the pranava; those who do not, and women, may do it with the Devi pranava or with the Shri beej, with no dosha. The forms are: Shri Bhairavaya Tarpayami Namah, Shri Bhairavaya Marjayami Namah.
How important is kumari pujan in any anushthan of Bhagavati?
The speaker says kumari pujan has its own importance: without the pujan of a kumari, success is not obtained in Navratri or in any kind of anushthan of Bhagavati whatsoever. In every svaroop of Bhagavati this work has to be done by us.
Must a vrat be kept for the night puja?
You too have to do it tomorrow itself, and at night, the speaker says. Now if you cannot keep a vrat in this, there is no difficulty — go on and eat. Bathe at the time of evening; before performing the pujan do snan and the rest, become pure, become sanctified.
Which verse is used to purify oneself before sitting?
The speaker gives the verse as: "ॐ अपवित्रः पवित्रो वा सर्वावस्थां गतोऽपि वा। यः स्मरेत् पुण्डरीकाक्षं स बाह्याभ्यन्तरः शुचिः॥". By it, he explains, we remember Bhagavan Pundarikaksha, by whose mere remembrance we may attain purity both within and without, and impurity be removed. Have faith in the name of that Pundarikaksha, that Bhagavan Narayan; understand the mahatmya of that mantra; recite it, sprinkle water, and then sit down and do it.
Tarpan and marjan after the Ashtavinayak havan
After the ahutis the speaker performs Tarpana and Marjana for each of the eight Ganpatis in turn, using the pattern "श्री … गणपतये तर्पयामि नमः" followed by "श्री … गणपतये मार्जयामि नमः" — for Mayureshwar, Chintamani, Mahaganapati, Siddhivinayak, Vighneshwar, Girijatmaj, Ballaleshwar and Varadvinayak. This is how the vidhan closes.
Two supari stand for Ganesh and Parvati; each is invoked with a flower and given water four times — feet, hands, achman, snan.
One supari is Ganesh ji, the second supari is Maa Bhagavati Parvati. Taking a flower, their avahan is made — wherever you may be, come here and be established — and the flower is then offered. Water is then poured four times over each: first for washing their feet, then for washing their hands, then for achman, and then for snan.
Why must a piece of silver go into the material?
He says that whenever any material is used, a piece of silver should certainly be used in it — even a small quantity, though it should be as much as possible. Its effect is that whenever sutak-patak falls on the house, the keel you have fixed and the bandhan done through the kalash will not take sutak-patak and will not become impure.
Does an ullanghan destroy the bandhan permanently?
No — he says this does not mean these things will be completely finished a hundred per cent. It is only a check applied for some time. As soon as those things are cleaned away and you again sprinkle panchagavya and panchamrit in the house, the thing returns to its own state and awakens again.
What is the method of rising from the asana after puja?
The ordinary way, the speaker says, is that one has to rise from the asana behind, and on rising one must not move away entirely — that is, the asana is not to be abandoned. Lift the asana just a little, pour water, and then, saying Indraya Namah, apply water to the forehead three times, and only then lift the asana away.
What exactly should be done to remove that dosha?
Doing the path of the kavach and the like at once in the house, sprinkling water and doing prokshan upon oneself; empowering water with the names of Bhagavan and empowering panchamrit and eating and drinking it; and doing abhishek and the rest of Bhagavan Shiva while reciting the Rudrashtakam according to capacity — by this the parihar of this dosha happens immediately. If you keep it stopped and do not do it, then difficulty begins to occur.
Is the havan compulsory on Diwali night?
Havan you must certainly do on this day — you should certainly do the havan on the night of Amavasya. And on the day of Diwali, if you have been keeping an upvas from before, then keep it; if you have not been keeping one, then after doing the night-time pujan you should certainly eat food. This year do not begin an upvas newly, he repeats — not in this samvat; begin it after the next Chaitra Navratri.
Havan, tarpan, marjan and kanya bhoj that close the Annapurna purashcharan
When the japa is complete by Ashtami, the speaker says, a dashansh Havan of the mantra is done on the Navami: for 8000 japa that is 800 Ahutis, eight malas. The ahuti material is Kheer made with Panchmeva and mixed with pure cow's ghee; after the opening ahutis, eight malas of the jap mantra are offered. Then its dashansh, at least one mala, is given as Tarpana, 11 Marjana are done, and at least one unmarried kanya is fed and gifted (nav kanya bhojan is best). With this, he says, one round of the Purashcharana is complete.
Why do anger and sleep increase during a sadhana?
Because when japa produces a throbbing at the Muladhara, the chakras become unstable somewhere, from which anger and desire both increase greatly. One thing you can do: recite a tenth part of the consort's mantra — the female power's if you worship a male deity, and the reverse — and perform Tarpan and Marjan with it.
May women wear the pavitra?
The speaker says why should they not — where has it been forbidden? The pavitra is worn for shuddhi, for purity, and there ought to be no difficulty in it. According to the karmakand described by Vedic karma, whatever it may be, in the tantra kshetra, in whatever tantrokta grihastha work you are doing, it may be worn in the pujan.
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.
Should a householder take a sakam sankalp, and are tarpan and marjan needed in sadhana?
A householder should take a sakam sankalp, the speaker says — there is no need of nishkam at all just now; if we were nishkam we would not be listening to the channel. Asked whether tarpan and marjan are necessary in sadhana, he says absolutely: if you are doing a havan, then tarpan and marjan are very necessary. In Sabar it is not necessary — in Sabar an achman is done in a different way — but if you have done japa of tantrokta mantras and the like, then tarpan and marjan are necessary.
The ordinary Avaran is learnt from Bhadrapada over roughly fifteen months, in forty-day mandalas, a beginner tarpaning all eight Shaktis with one mantra.
From Bhadrapada, at the Kalika and Tara Jayanti, the practitioner is set to learn the Avaran. The ordinary Avaran is learnt first, over roughly fifteen months, in forty-day mandalas — and where a Avaran holds eight Shaktis, a beginner may do the Tarpana and Marjana of all of them with one mantra together.
What is the order of the daily sprinkling?
At the very beginning, when you remove the flowers and the rest previously offered, which are the Nirmalya, and after that sprinkle water over all of them with a tulsi leaf, a mango leaf, with kusha and the like, or with a flower, reciting "pavitro pavitro va" or the Ganga Yamuna Godavari mantra — after that, spray this scented water over all the chhaya chitras and vigrahas, over all the malas, over the copper yantras, over everything. It will become divine.
What closes the Ambubachi observance?
After the Naivedya and Aarti, if possible perform the Havan of the four days' japa — even one mala, if you did a hundred a day and ten is no longer possible. Do the Tarpan and Marjan; if a Kanya Pujan can be arranged, do it; if not, give one place's food entirely to a cow, and make a Daan in a Devi temple in the girls' name.
How should rudraksha be cleaned after abhishek?
Because abhishek is done with milk, curd and ghee, residue remains inside a rudraksha even after cleaning. The speaker says to clean it lightly with a soft brush, then leave it in mustard oil for a day, then wipe it well, perfume it and wear it. This process should be repeated once every month or two, which keeps the rudraksha hard and strong and keeps purifying it.
May one drink water in the middle of a paath after taking sankalp?
Asked whether, after taking the sankalp of a paath, one may get up in the middle of the paath and take water, he answers: according to him this should not be done. But if it is absolutely unbearable for you, if you are new, if the throat is drying up entirely and the state of being able to speak is no longer left, then you should drink a little water, do achman and the rest again, and begin the paath afresh.
The ultimate harm is sandhya karma abandoned and the distinction of purity abolished
The harm, he says, is ultimately to Sanatan Dharma; people will have to undergo it. He calls these heads, and says their proceedings will ruin you in one way or another: they will have you deprived of sandhya karma, and will keep no distinction of pure and impure — whereas suchita and ashuchita, shuddhi and ashuddhi, have been discussed again and again, and how shuddhi is to occur, and that you are not to remain in ashuddhi. And there you are being told that if a pig touches you there is no difficulty, that it too is as holy as Ganga ji.
Who remains satisfied whatever comes?
Those who repeatedly perform the purashcharana of the mantras, who do Havan, Tarpana and Marjana, who perform gau seva in the panchbali, who perform the seva of mother and father, who perform the seva of plants — their heart and their atma will both remain tript. Whether they obtain anything or not, even if someone abuses them four times and goes, they will remain in satisfaction; there will be no restlessness in their mind, their heart or their eyes, and by the samarthya of the mantra they will become calm.
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.
Can puja be done in winter without bathing, after washing hands and feet?
No, brother, you cannot, the speaker says. It is winter, so bathe with hot water. If the body is very sensitive, then do kati snan, bathe from the waist. Do not wash the hair. Bathe from the shoulder — but do bathe. The very last stage is bathing from the waist. After shauch and the like in the cold season, the clothes will have to be changed completely, and one should bathe fully from the waist at minimum; after that you may think about pujan.
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.
Can a pig-skin asana be used, and what of the Mahaganpati vidhi?
Asked whether the asana of a pig's skin can be used, he tells the questioner to go ahead and use it — who has forbidden it. Asked to explain the vidhi vidhan of havan, tarpan and marjan in the Mahaganpati sadhana, he says that if it is being asked by the Bhoot Lipi vidhan then it is not possible to tell it here, because there is so much use of the matrikas in it that it cannot be spoken in this way; it would have to be written down and shown.
Is tarpan and marjan required after the havan of the Panchakshari and Saptakshari, and how much?
Asked by a listener, the speaker says it is very good if you do them, but for these two mantras there is no compulsion if you cannot. The quantity is dashansh at each step: on a sava lakh japa, that is 1250 malas, the havan is 120 malas, the tarpan 12 malas and the marjan roughly one mala.
What follows the guru paduka pujan?
These are basic things, he says, for all those sadhaks who go into the properly sequential traditional sadhanas within a guru parampara. They do them. After it, whether it be the guru paduka mantra or the whole subject that follows, doing all of that — one's own tarpan, that is one's own marjan and so on, by which mantras it will be done, so that no dosha remains standing. Because its burden will fall upon the guru as well.
Is a dashansh havan and tarpan needed after 1100 paths of a 108-name stotra?
Yes, absolutely do it, the speaker answers — for politics, do it; it will be better if you do. Giving ahutis is necessary; do tarpan, marjan and all of it. And when the questioner puts it as 108 ahutis for each name, the speaker says he has understood it entirely rightly.
What does a havan actually do?
When you are doing a havan, what do you do — through the mouth of Agni Devata you provide their food to all the remaining devi-devatas. To the devata of the mantra you were japa'ing, you conveyed the bhog. After that tarpan and marjan is done: water was given to them, they were satisfied.
What happens if tarpan and marjan are not done?
If you are not doing tarpan and marjan daily, or are doing only very much japa, then the energy in your body will increase and will then not remain controlled there; it will remain unbalanced. It is so that a state of imbalance may not arise that it has been said that from time to time one should do tarpan with the sahasranama of whichever devi or devata you are worshipping, upon the yantra and the like, and should do marjan on one's own body with that same tarpan water.
What must accompany the purashcharan of a tantrokta mantra?
For performing the purashcharan of a tantrokta mantra, everyone should do tarpan, marjan and havan, the speaker says. In a vaidik mantra, he says, women cannot do it.
What is the very first thing to do in Kartik maas?
Deepdaan is the most necessary, and before even that, the morning bath. Bathe up to an hour or an hour and a half before sunrise — if the sun is to rise at 5:00, bathing by 4:00 is held most excellent. Bathing in a sarovar or a river carries wonderful mahatmya; at home, still the water in a bucket and invoke all the tirthas into it, not under a shower.
What follows from the Vedas being present in the water of Kartik?
Because of this, the presence of all the Veda mantras in water has been accepted during Kartik; and the Veda is the Lord himself, the Veda is Narayan himself, so Narayan is present in the form of water. Hence bathing in water, and that before sunrise, is held most excellent and greatly meritorious in Kartik. It is also held that by the coolness of the night-time moon, amrit comes to be present in the water, so many kinds of doshas are pacified.
What if there is no river or sarovar nearby for the Kartik bath?
Asked whether bathing with Gangajal poured into a tub will also bring the benefit of punya when a sarovar or river is not nearby, the speaker answers that it certainly will — and that even if you do not put Gangajal in and bathe while remembering her, the benefit will still come. Of Chhinnamastika he says that one may pray by awakening the name, and that much can be done.
How should achman be done by someone who vows not to drink water before Shiva puja?
It is a very good thing that you do not drink water without doing Baba's puja, he says — and you can do achman. In achman only so little water is to be taken that it does not go as far as the throat. He cites the same question asked about the Nirjala Ekadashi vrat of the present Shankaracharya of the Badrinath peeth, whose video he takes as his authority: achman is to be done, but the water should be so little that it goes into the mouth only in name and does not reach the throat.
What is the sprinkling remedy for a house with pret-pishaach badha?
One small piece of work may also be done, he says, drawing attention to it: in front of you, in the evening, water is to be kept in a copper lota. Into it are to be put five kusha, a tulsi patra and a little honey. After that you will do this paath, and that same water is to be sprinkled in the house — especially and in greater quantity above the doorways. But only those should do it in whose house there truly is the badha of pret and pishaach, where there is very great trouble and no way out is being found.
What is a mantra purushcarana, and what steps (angas) follow the required japa count?
Purushcarana is the formal process of completing a mantra's required japa count together with a defined sequence of accompanying rites — Homa (Havan, fire sacrifice), Tarpana (water libation), Marjana (purificatory sprinkling), and Bhojanam (feeding worthy people) — each calculated as one-tenth the count of the step before it.
Shakambhari mantra japa counts: sava lakh or 27,000 with dashansh havan, tarpan and marjan
The speaker says this mantra should be japa'd as much as possible. If you do a sava lakh japa of it with its dashansh Havan, dashansh Tarpana, dashansh Marjana and a bhoj of nine kanyas, the Kripa of Bhagavati Shakambhari is obtained in a special way. The ordinary form, he says, is at least 27,000 japa of the mantra with dashansh havan, tarpan and marjan.
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