Parva Kala
Every question on the site tagged Parva Kala, each answered from a timestamped source rather than a summary written from memory.
An auspicious astrological conjunction period — oblations (Homa) offered during Parva Kala, layered onto an unbroken mantra regimen, are said to render the mantra as impenetrable as Indra's Vajra.
94 notes from our sourcesNotes from our sources
Hanuman's tantrokta kavachas and yantras on bhojpatra, energised by the Badvanal stotra
The speaker says Hanuman has many tantrokta kavachas and Yantras. He says they are made on Bhojpatra at a specific time, then given siddhi and made abhimantrit with this very Badvanal mantra and stotra in a specific Nakshatra or Parva Kala. He says if such a Kavach is filled into a gold or silver case and worn, or put on someone else, it gives special benefits of many kinds; this too becomes possible for one who does this anushthana.
Why does mantra practice need Homa to reach peak potency, and what does a full Maha-Purashcharana achieve?
Mantra practice reaches peak potency only when sealed with fire offerings, especially during auspicious astrological conjunctions (Parva Kala) — completing a full Maha-Purashcharana, such as 40 lakh recitations of the Kali Beeja Mantra under strict discipline, establishes total invulnerability against hostile forces, provided the practitioner adheres strictly to Dharma.
Sudden illness at festival time as a sign of fresh abhichara
The speaker says the very first sign of a brand-new Abhichara is that one's health suddenly starts failing, and especially during Parva Kala, festival time. He names Holi, Holika Dahan, Diwali and Durga Puja: whenever a festival comes, bodily trouble rises sharply at exactly that time. The biggest reason behind this, he says, is to stop the person from doing puja-path; that is when the trouble is greatest.
After Ekakshari: Datta Mala Mantra and Vajra Kavach, Thursday puja and purnima deepdaan
The speaker says that once the Ekakshari is done, the two things to practise next are the dattatreya-mala-mantra and the Vajra Kavacham. Whatever level of sadhak you are, completely new or already practising, the first sadhana is of Bhagavan Datta: special pujan on Thursday, Deepdaan for him on purnima and the like, and deepdaan in the time of a maha parva. The full tantrokta vidhi of deepdaan and the experiences of it keep coming on the channel. Done in a spirit of seva and puja, he says, this carries no crooked side-effect and your Tapobal grows. Only after this come the others, such as the Panchakshari Mantra.
Diwali-night deepdan for the Kuldevi and the major mahashaktis: when to do it and what it gives
The speaker says that in the holy month of Kartik, and especially in the Mahanisha Kaal of Diwali or else in the evening (Pradosha) time, one should offer a Deepdaan to the major devi-devatas together with one's own Kuldevi, kul devatas and Kul Shakti, in a coconut-shell lamp with a 108-strand wick. He says this earns great punya, destroys many misfortunes, protects from Akala Mrityu, and frees the household from its many troubles and from dukh-daridra (sorrow and poverty). He says the kul shaktis become nourished and satisfied by it and bring welfare in every way, and he asks that this vidhi be done every year on Diwali evening or night.
Times of year when marana prayoga bears most fruit
The speaker says that many of the deaths around Holi and within a day or so of Diwali are unexpected deaths, because that is the time when such prayogas bear the most fruit. He also says marana is at its peak on Tara Chaturdashi: in the Bengal region, whatever marana prayogas are to be done happen then, and even big people, traders and businessmen with mutual enmity, get them done at that time.
The Mahakumbh is the vastest parva-kala of all, awaited even by siddhas and charan devatas
Because, he says, the coming Mahakumbh is the most vast parva-kala of all, and even siddhas and charan devatas wait for it. If otherworldly powers await this maha-divya parva-kala, he asks listeners to consider how special the benefit must be for human beings.
When do the most exceptional sants come?
Divine sants and mahatmas are there, absolutely — they are there, they come. It is not only so; but this much is certain, he says, that those who are extremely exceptional will come especially at the time of the Mahakumbh, at the time of Magh, at the time of Ganga Dashehra and the other tirtha parva-kalas, and at the times of eclipse. But the coming and going of all of them goes on there daily as well.
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.
Ashariri shaktis arrive in sukshma sharir across the forty-five days of the Kumbh
In exactly the same way, he says, at the time of the Kumbh many kinds of divine shaktis, what may be called ashariri shaktis — those who come not in a physical body but in a sukshma sharir — come in the Magh time as well; and now it is the Kumbh, the Mahakumbh, so their coming and going will certainly happen. And the Mahakumbh is of a month and a quarter: a very good long stretch of forty-five days, twenty-four hours filled with divinity.
Nine days of Navratri niyam show how far the fruit of such a time is multiplied
In Navratri you keep nine days of niyam, he says, and you see how many times over its fruit is. This, he says, is a time in which — to put it one way — the coming and going of explosive energies begins here.
The state runs at the pitch of a single Shivratri for forty-five days, twenty-four hours a day
It is not a matter of one day, he says, but of the whole forty-five days. That is, the capacity we obtain in one Shivratri — which at the time of Shivratri we obtain by doing the puja of all four prahars through the night — if at the time of the Kumbh, this mahaparva now running, it will remain endowed with that same divinity twenty-four hours. Because at Mahashivratri shaktis come from the other loka for one night only; here the coming and going will go on always, according to the tithi.
The niyam begins from Paush Purnima, that is 13 January
There is nothing special to be done, he says, but do certainly observe the niyam at this time. When the month of Magh begins, from Paush Purnima especially, that is from 13 January.
Until when should the niyam run, and what is the first niyam?
From then until 26 February, or say till the next day, 27 February, keep the niyam, according to your capacity. If you do not observe the niyam, he says, then it is all in vain. As for what should be kept in the niyam: the first is the niyam for bringing patrata, which is to remain in discipline, according to desha, kaal and paristhiti.
Why should one not let these forty-five days pass?
Keep in mind, he says, that once these forty-five days have passed, the Mahakumbh, the Kumbh, will come only after twelve years; it is not going to come before that. An ardha-kumbh will come, but the Kumbh will come only after twelve years. And after the next twelve years, whether you are there or not — no one knows. So certainly take the benefit of this divine kaal, he says, at home itself.
Where even that is impossible, the alternative kept for the full forty-five days still counts
If even that much is not possible, he says, then there is the alternative that has been discussed; and if you do even that for the whole forty-five days, then think how many divine parva-kalas are falling in that time. The subject of what anushthans and sadhanas you will do in all of these, and how japa and the rest will be done, is all separate for the present.
Why is the five-day Diwali mahaparva called extremely important?
The five-day Diwali mahaparva, beginning the next day. The speaker calls the subject extremely important, because those on whom these five nights of the Mahakal Ratri have a negative effect know what the consequences are.
Which parva kalas should never be allowed to pass empty?
There are certain parva kalas in the year that should never be let go empty, and among them Diwali is the foremost.
Should one practise sadhana only because abhichar has been done?
No. If you are conscious of these subjects for any reason, the speaker says, do not think you must do sadhana only because abhichar has been done on you. The older and stronger the abhichar and the newer you are, the longer it takes — but take the benefit of these divine periods, of parva kalas and of tirtha sthanas, and those things will break and be removed.
How does one fit a Bhairav practice around an anushthan already running?
Those doing the path of Dhanda Mai or the Lakshmi mala mantra should keep their anushthan continuing, he says. If there is trouble alongside, do that at one time — as you were doing Dhanda Lakshmi and the Lakshmi mala mantra in the morning, keep that continuing, and in the evening do the Mahabhairav. And on the day of a parva kaal only the pujan should be done: it is not necessary that you must do an 11-day or a 41-day anushthan of Bhairav ji — do one day. If you are not doing a principal anushthan of Bhagavati Dhanda but only her nitya pujan, then whatever parva kaal falls in between, the seva puja of the related shakti should certainly be done.
What is the significance of the Nanda tithis?
Among the five or six kinds of tithi that are studied, the Nanda tithis are one. The speaker says everyone should know that performing pujan of Bhagavan Sadashiva on a Nanda tithi brings the fulfilment of one's wishes. Which those tithis are, and how Bhagavati Sati worshipped on them, is described in the Rudra Samhita Sati Khand of the Shiv Mahapuran.
Who fixed the muhurta of the marriage?
Brahma and Daksha Prajapati discussed the matter between themselves. Having settled everything, Brahma went back to Shiva and removed his doubt — Daksha Prajapati is entirely ready for the marriage. Shiva said, then fix the tithi, when and how it is all to be done. Since Brahma is the Vidhata, Shiva said, you yourself fix the tithi. Shiva and Brahma then together discussed the shubh lagna and the shubh muhurta.
On which tithi should the Batuk Bhairav Hriday anushthan be begun?
The speaker says one should begin from the Krishna Paksha Ashtami tithi of any month, or from any auspicious tithi that falls on which we begin a sadhana — whether it be the time of Navratri, the time of Shivratri, the Ashtami of Krishna Paksha, or any other parva kaal. With the mala kept earlier for the mantra japa, one should do at least one mala of the Bhairav mantra done before.
Do all yantras take the same time to construct?
No. Every specific yantra of one's own aradhya has its own specific tithis. Beginning from that day, some yantras are completed in a single day; some depend actually on the nakshatras — as many aavarans as there are, that many nakshatras are needed for their construction to be complete. Much also differs by guru parampara.
How is the kumbh (water vessel) for shaap vimochan made?
The kumbh is made by going to a potter, and there is a nakshatra for it. He compares the measure with what he has said about the kalash — that it should be of ashta-angushtha praman, a kalash of eight angul, the ghat measured from its neck downward.
What determines the size of the shaap vimochan kumbh and when the potter makes it?
In the same way, the length of our body — a tenth part of it is held to be the measure: a ghat, a kumbh, of that measure will be made. The potter is told the day and the window between which he is to make it, and the nakshatra concerned is very often one related to Maharshi Agastya.
How is the kumbh bath done for release from a curse?
The kumbh is made in that nakshatra, and thereafter it is filled with water from 27 different wells; then that brahman — or you yourself, if you did the mantra japa yourself — will make the kumbh abhimantrit, and you will bathe with it for release from the curse.
What does the seventh adhyaya of the Saptashati say about the Ashtami-Navami sandhi kaal?
In this same adhyaya, he says, there is the description that Bhagavati Chamunda manifested at the sandhi kaal of the Ashtami tithi and the Navami tithi — she who slew Chanda and Munda became renowned by the name Chamunda. And it is for this reason that at the time of the sandhi kaal of Ashtami and Navami we should certainly do the pujan of Bhagavati.
How does one escape a dosh incurred in a parva kaal?
Asked how to escape the dosh if some puja was done in a parva kaal and then in the same parva kaal the next year some wrong deed occurred, and whether forgiveness comes by asking for it, he says the vidhi of kshama yachana, for release from the dev dosh that has attached, was told at the beginning of today's live; if you did not hear it, listen to it once, and by doing those vidhis you can obtain forgiveness — but do not repeat the mistake.
Do divine shaktis visit old temples and tantra peeths?
The speaker says that in tantra peeths and in any temple whose establishment is more than a hundred years old, where morning and evening aarti is done by unbroken daily rule, if the presence of a deva shakti forms in that area then their coming and going there certainly happens daily — and at the time of a parva kaal, shaktis arriving from the divine loka certainly go there as well.
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 naivedya must be offered when a paushtik mantra is made siddh now?
Whatever kind of mantra siddhi you are doing, the speaker says, the greatest care to be taken is this: if the mantra is pushtikar and you are performing its siddhi at a divine tantrokta parva kaal such as Sharad Purnima, then certainly offer the naivedya of kheer made from cow's milk to the deity concerned.
Why should more deepdaan be done?
The more deepdaan there is, the more pleased the shaktis will be and the more grace they will bestow, the speaker says. If today he is saying about Sharad Purnima that this should be done on Sharad Purnima, then what do you think — he will sit and do a live tomorrow? When you do it, he will do it too at that time. The deva shaktis should come to know that yes, an anushthan is taking place, japa of mantras is running, and new people are joining in it.
When may the kuldevi khappar vidhan be done?
On the kuldevi khappar vidhan, the paushtik vidhi, the speaker says you can do it whenever there is a divine parva kaal, at tomorrow's time, at a Purnima and the like. Keep the time of japa from the sandhya kaal onwards; and if it is done after eight o'clock, that is exceedingly excellent.
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 diksha vidhan is done only on a purnamasi, or in the parva kaal of Shivratri and Navratri; the japa runs purnima to purnima.
The japa is to be done from purnima to purnima. This vidhan, the diksha vidhan, the speaker says, you should do only on the day of the purnamasi of any month; or else you may do this vidhan in the special times, the special days of Shivratri and Navratri, which are divine kaal and parva kaal.
A brass or bronze bowl of it is set on a white asana before you, on a Purnima or any parva kaal, after bathing.
First take a bowl of brass or of bronze and fill one bowl with it. On a Purnima, or in any parva kaal, seat it upon an asana — upon a white asana, before you. Bathe and sit down on the asana.
What is the narikel deepdaan vidhi?
The second, he says, is the vidhi of deepdaan in a coconut. He says he speaks of it again and again, in many lives too, and no longer shares the video repeatedly: the deepdaan vidhi in a coconut, at any parva kaal, with 108 vartikas — that is, making 108 wicks — and how they are to be made was shown live in the full vidhi. By doing it, if there is even one per cent of positive energy with you, its capacity increases so much that they obtain the capacity to protect you, and guidance is properly received.
In whose name is the panch deepdaan in a coconut offered?
The panch deepdaan that is to be done in a coconut, he says, is in the name of your own kuldevi and kuldevata, in the name of the griha shaktis, in the name of the Shakti Peeth, and in the name of whoever's parva kaal it is. A hundred per cent, so much energy is formed from it, so much energy is generated, that if at that time you sit there and do any mantra japa after it, it will give you great benefit.
On which days besides Ashtami should Bhairav deepdaan be done?
He says: do the Bhairav deepdaan vidhi on every Ashtami, and whenever a parva kaal comes — let it be a Purnima, let it be an Amavasya, let Ganga Dashehra come, or the Chaturdashi that is now falling, the Narsingh Chaturdashi. On that day too you can do Bhairav deepdaan, because Bhagwan Narsingh is also in a Bhairav form; deepdaan can be done on Chaturdashi as well. And if a continuous tantra vichar is being done upon you, do Bhairav deepdaan.
Vachan against daily sawari and the fixed monthly darbar days
The speaker says that when the shakti is awakened and taken into a vachan (Vachanbaddha), the guru has the vachan made that she is not to come every single day. If sawari is coming daily, he says bluntly, you are at level zero; and if she arrives whenever you call, matters are badly wrong. At the time of the vachan it is settled that the darbar be held once a month on Ashtami, Chaturdashi, Amavasya or Poornima, and that the devi or devata will come on the body on that day, and at their Parva Kala.
The grahan runs from 5:10 in the evening to 6:20
The time of the grahan is from 5:10 in the evening to 6:20, the speaker says.
What does Makar Sankranti signify in this family reading?
When Surya Narayan enters Makar rashi from Dhanu we celebrate Makar Sankranti — a father going to his son's house, the speaker says. It is the turn from Dakshinayan towards Uttarayan and is kept as a parva kaal: shraadh of the pitrs and pujan of the devas are done on a large scale that day, and daan-punya has great importance.
On which tithi should havan not be done at night?
The speaker repeats what he says again and again: if you are doing a weekly havan — as, for instance, you do havan every Tuesday — then there is no need to look at any tithi or nakshatra; do it. If you do a monthly havan, as on Amavasya, Purnima or Ashtami, whichever single tithi is your rule for doing it, there too you need not look at anything. But if you are doing it on some other tithi, then you should look at the agnivas and so on before doing it. In a parva kaal there is no need to look at the agnivas.
Ashtami-Navami sandhi kaal: Chamunda's worship, and at minimum a coconut and three lemons in bali
The speaker says the final twenty minutes of Ashtami and the first twenty minutes of Navami are called the Sandhi Kaal. In it appeared Bhagavati's foremost form, Jagadamba's Chamunda swarup — her greatest Tantrokta form — so that form is to be worshipped at that time; its full vidhan is separate from the two-Durga japa of Ashtami night. How to do Deepdaan and to whom Bali is and is not given is in a separate video; do it if possible. If one cannot do that large a vidhi, give at the very least the bali of one coconut and three lemons, and burn camphor and cloves.
How large may a murti kept at home be?
The speaker says the height of a murti should be up to six inches; keeping a murti larger than six inches in a house has been forbidden, because with a larger murti your rule then becomes a daily one, and all the people of a house cannot keep a daily rule. The rule of a temple stays right in a temple; kept at home, there is a likelihood of difficulty.
A vastu problem needs the map to be seen first, and vastu videos will come after the sadhana season ends on 15 December.
The speaker says that where there is a vastu problem, that has to be seen first — it can certainly be told after seeing your map. He says vastu-related videos will also be put on the channel, but not at present, until some sadhana is completed: after 15 December the chief time of sadhana becomes ordinary again, and at that time no particular sadhana will have to be done, so he will discuss all these subjects with listeners then, and will also put out all the new experiences.
Should the Amavasya pujan be kept on the Friday night or the Saturday?
Those who keep nishiddha-kaal worship will give the Amavasya pujan on the Friday night itself, because the nishiddha-vyapini falls on that day. But on the Saturday the Amavasya runs until about a quarter past four in the evening, so the udaya-vyapini Amavasya — the Shanishchari Amavasya — is valid for that whole day and night as well.
Which weekday and tithi combinations multiply the fruit of worship?
Saptami falling on a Sunday becomes of great importance; Shlosh or Amavasya falling on a Monday raises its importance greatly; Amavasya, Chaturdashi or Ashtami falling on a Tuesday carries special importance; Ashtami on a Wednesday is very specially important; and Pushya nakshatra or Ekadashi tithi on a Thursday becomes of great and divine importance.
Alongside the predicted natural upheavals, nature also holds out a way through.
Whatever natural upheavals are to occur on the basis of astrological calculations, and the whole subject of those who weave conspiracies against Sanatan which other respected sadhaks are placing before people, he says there is not the slightest doubt that it is true. But nature is also giving you a way, alongside, to deal with those things.
Why could Sandhya not have deluded anyone?
How does she assume a real woman's form, he asks — Sandhya we know as morning sandhya, evening sandhya, in the form of Usha and Pratyusha. How did she become embodied? And in what manner could Sandhya ever delude anybody? Sandhya is always pure. It is in that very time that we are to do seva and puja.
Why should one still go to a temple?
A temple, he says, is itself constructed by a distinctive vastukala. When we go there, the energy of that place purifies the aura of our body in a different manner. So one must certainly go to a temple, especially at parva kaal — at least let some member of the family go. If your nishtha and shraddha in your ishta aradhya, in the Narmadeshwar kept at home, is very great, then that itself is a temple for you; but if the body is capable and you can go, then certainly go.
A husband is all the more pleased when his wife serves his parents as her own, and the ishta deity is pleased in the same way.
If she serves her father-in-law as her own father, then the husband will be all the more pleased — she is taking our father as her own father, taking our mother as her own mother; he will become surrendered. In the same way, when you are doing the seva of Narayan and have taken his sharanagati, and from bhav, for any cause, even at a parva kaal or at any time at all, you do the seva of Hanuman or the seva of Shiva, then God will surely be pleased.
How long does accumulated punya take to show?
As long as it takes — but the day it bursts you go a very long way forward and never look back. The energy gathers in one place; when bad Prarabdha wears thin, a little surrender and a little good Bhava toward your Ishta is all that is needed. The difficulty is that we cannot stay fixed on one thing.
Whose puja comes first in a parva kaal?
The truth is, he says, that in a parva kaal we should always worship our own chief aradhya, whom we have served lifelong; and along with it, the one whose time it is, whose parva kaal it is, should also be worshipped. Shiva-Shakti is a mahashakti whose puja cannot be bypassed: in the month of Shravan their pujan will be chiefly done, and the pujan of one's aradhya that runs alongside will run too — but they are not to be bypassed.
What does it mean that so many shaktis honour one tithi together?
It is no ordinary matter, the speaker says, that all these shaktis give so much importance to one tithi and one place in this way and manifest their leela. Somewhere or other your welfare and ours is joined to it — and if you recognise this and still ignore it, then that is your misfortune and ours, nothing more than that.
What does a person actually carry with him at death?
He has shouted himself hoarse many times about the importance of a tirtha, the speaker says: when we die, neither we will take a crore of rupees nor will you take ten crore. The snan you are doing at the tirtha kshetra, in the parva kaal, the daan you are doing, the japa you are doing, the tapa you are doing — that is what you will take with you.
At what time should Bhairav and Shani be worshipped?
Keep the time of the puja and seva of Bhagavan Kaal Bhairav, Bhagavan Batuk Bhairav, Bhagavan Mahabhairav and Shani Deva from after sandhya, when it begins to grow a little dark, until night, he says; and keep this one before sunrise in the morning. It is very greatly fruitful.
Must small vigrahas be bathed every day?
He says this is an authentic matter and he has put out videos on it before: for the small Vigrehs, the very small vigrahas, there is no compulsoriness of daily snan. For Yantras and the like that are kept, you can do their abhishek daily if you wish. The abhishek of vigrahas should be done at the Parva Kala.
How often should the vigrahas actually be bathed?
Yes, he notes, a stain does fall on a copper Yantra. For the rest, if you bathe them every day that is a separate subject. Have the snan of the vigraha done on the chief days, once a week, or once a fortnight, or at some special time. And if you have the wish to have it done daily, then there is no prohibition at all in it — you may have it done.
How many days does Ambubachi actually run?
Taken in full, hold the time from the night of the 21st, from twelve o'clock, to the dawn of the 26th — six days. But the principal ones are four: the 22nd, 23rd, 24th and 25th. From the night of the 25th all the Shringar and worship begins, and again from three in the morning of the 26th.
How dangerous is the Ambubachi Parva Kala?
It is a very sensitive time. At this time the powers become so fierce and awakened that if they wish to show grace they can make you in these four days — and these same four days can also bring your destruction and your ruin. There is that much capacity in these four days.
What must be done with the Tapo-bal earned at a Parva Kala?
Learn to conserve it. Whatever japa and austerity you perform at a Parva Kala — Navratri, Shivratri, the Ambubachi Parva, the Bhadon Amavasya, Chaturdashi, Tara Amavasya — never take a Sankalpa with it and do something for anybody, unless life itself is in danger. Store it well, and use its interest.
The Ganesh Akhyan closes with celebration: Dundubhis, dancing Apsaras, a rain of flowers, and the whole world made happy at his establishment
The Devas sounded the Dundubhis, the Apsaras danced, the Gandharvas sang and flowers rained from the sky. At Ganapati's establishment the whole world became happy, a great festival began, and all sorrow and hardship was destroyed.
What is the full Phalashruti (fruit of hearing) of the Ganesh Akhyan?
One who hears it restrained becomes possessed of every auspiciousness. A son to the sonless, wealth to the poor, a wife to one who wants one, subjects to one who wants subjects, health to the sick, good fortune to the unfortunate, sons to one whose sons were lost, wealth to one whose wealth was lost, and her husband to a wife he abandoned.
Why is the Vaishakh Shukla Paksha a divine parva kala?
The speaker says the Shukla Paksha of Vaishakh is coming and will be a most divine parva kala, because in this fortnight fall the jayantis of such mahashaktis that people long for their grace. On anyone's avataran day, he says, that shakti's energy stands in a fierce state.
Why is Akshaya Tritiya joined to Rohini nakshatra especially remarkable?
Because it is joined to Rohini nakshatra, which the speaker calls wonderful in itself, making that day a special parva kala. Bhagavan Parashuram's jayanti falls the same day; some are observing it a day earlier on account of madhyahna-vyapini, but he says to take the 30th, when it holds both by udaya and by madhyahna-vyapini.
Is there a dosha in doing daily puja after noon?
A listener says his daily puja gets delayed until after twelve in the morning and asks whether there is any dosha, adding that he ought to do two hours more of puja. The speaker answers that if you are doing daily puja after twelve o'clock in the morning then, brother, this is a very great dosha. Who does puja up to twelve o'clock, he asks; who does puja in the hours after twelve? If you are to do puja, the attempt should be that in the morning your puja is done before eight o'clock, which is best of all; nine o'clock will also do, but up to twelve o'clock there is the dosha of dev pujan, and it will attach.
A death falling on Holi, Diwali or a Purnima changes what becomes of him
So the matter is this, he says: if such a boy dies an untimely death, but by chance his death occurred in some special parva kaal — Holi, Diwali, suppose a Purnima, Kartik Purnima and so on — and you are a sadhak.
Lie in an open unlit field at eight or nine on an ugra ratri and see for yourself
In villages, towards the fields where there is no light, on some special tithi — at the time of Holi, at the time of Diwali, or in some such parva kaal, some special ugra ratri when the possibility of tantric prayoga exists — lie down for a while at night, at around eight or nine, in an open place where there is no electric arrangement and the sky is clearly visible. Then, he says, you will see many things flying. You will see it directly; no siddhi is needed.
The solar eclipse and the Navratri between two eclipses as a time of multiplied fruit
The speaker says the solar eclipse of 21 June carries a Chudamani yog after 840 years, and any sadhana done in that time gives great strength to one's sadhana. Mahatmas, saints and learned people, he says, hold the Grahan kaal to be the time that gives crores of times more fruit, and a solar eclipse falling on a Sunday gives akshay, endlessly multiplied fruit. He adds that this whole period is the guru paksha, and that nothing can be more special than a full Navratri falling between two eclipses: a very good time for sadhana, for Tapo-bala and for energy, which one should put to use by beginning one's sadhana in it.
Is there a dosha if puja begun at ten at night ends after twelve?
Asked whether a dosha attaches if puja paath begun at ten ends after twelve, the speaker says that if you recite at ten in the morning — since the questioner wrote the name Tarakasura — that is in the same way considered a rakshasi karma. Try to do it in the morning if you can; that would be much better, and you should at least complete it by eight. But if your arrangement is such that you do a night shift job, of which there are many where all the work has always to be done at night and you then cannot do puja in the morning, then try to do it in the evening, at least on time.
What are Shiv vaas and Agni vaas, and why are they looked at?
He tells Dheeraj Saxena ji that when particular anushthans have to be done, then Shiv vaas and Agni vaas are looked at. Shiv vaas means the situation of Shiva ji at that time — where he is, in which place he is dwelling; its reckoning is according to the tithi. He says he will make a separate video for both of these, do the reckoning and show it, so that it will be understood; though its result, the presence on that day, is given, so you can see it even without doing the reckoning. The reason for looking is that when there is a particular anushthan, Bhagavan should be present in that place, so that our desire in that anushthan may be fulfilled. For sanyasis there is no need of the preparation of looking at Shiv vaas and Agni vaas; it is those who are householders — because we perform the vidhi vidhans being filled with desires — for whom the need of looking at the vaas arises. Of Agni vaas: suppose the Agni vaas is in the earth and at that time we do havan, then it is held that through Agni devata the ahuti is reaching that shakti; and if the Agni vaas is not here but in the patal, then if we give an ahuti, from where would they obtain it — so it has been held.
What should be done with an item that cannot be kept in the pujan place?
He tells the listener Uma Sut to have it made and then keep it locked. If it is not to be kept in the pujan place, then do the pujan only in the parva kala; for the rest, shut it in your almirah — there is no problem in that, it is consecrated, there is no difficulty. When you do the annual pujan of the year, at Diwali and Navratri, then keep it in the pujan place; at other times keep it as saubhagya.
What restriction does Kharmas place on this navratra?
The special point, he says, is that the time of Kharmas is running at present. It is said of the Kharmas period that in it we are not to begin any new sadhana — no new sadhanas of any kind are to be done. The Paush month will sometimes fall inside Kharmas and sometimes after it; the Poornima especially falls inside Kharmas, though sometimes later, as in 2022 when it fell on the seventeenth of January, after Makar Sankranti, whereas this time it falls on the sixth of January.
What is the rule about starting sadhana during Kharmas?
Do not begin a sadhana during Kharmas, he repeats. Those which you have done during a grahan kaal, if you have done them already before, you can begin those and repeat the sadhana. Do not start anything new.
Should an Anushthan be done at home or at a tirtha?
We will not say go for every Parva Kala. But if there is some special Parva Kala, or one in which a crowd is unlikely, then go and do it there. The rest of the time, do it near your home.
An hour, or an hour and a half for a beginner — and on this tithi the shaktis are fully awake
At most it will take you an hour; if you are new it will take you an hour and a half. But do it for three days and Bhagavati has done a little grace — if she has cast her glance. Because at this time whatever shaktis are related to these remain fully awakened and remain pervading; so if you make their invocation they will certainly, certainly do grace. It is a special tithi, and this everyone should do on this night.
One night here carries the effect of ten ordinary nights
Everyone should make one chalisa siddh, he says — even if you do nothing at all, keep one chalisa made siddh. In one night its effect will be had in excess: what you would get by doing at least ten nights of it on ordinary nights will be attained by you in this one night alone.
Does one need to consider tithi at a Shakti Peeth?
In a Shakti Peeth there is no particular need to look at tithi and the like, the speaker says, especially in the more awakened of those kshetras. A place where a hundred bali are offered is taken to be jagrit; at Kamakhya a hundred bali would be offered daily in the parva kala, so it is the most divine and most fierce of peethas, and it is not called a Mahashaktipeeth for nothing — it is held to be the highest among Shakti Peeths, for many reasons.
Which is the most distinguished muhurta of all?
The most distinguished muhurta of all is the sandhi kaal of the Ashtami and Navami, the speaker says. And besides that there are the transition periods, of one tithi changing into another — but that is for initiated sadhaks, and the amrit kaal has then to be worked out within it, so he says leave that subject aside. But the sandhi kaal of the Ashtami and Navami has so much on it, whole videos and lives, that nobody should ever let it go.
What makes the sandhi kaal so divine?
The time of the sandhi kaal is so divine because it is the time of the manifestation of Bhagavati Chamunda, the speaker says. Navratri is the finest time for the destruction of enemies, the destruction of kritya and avichar, the obtaining of shakti and the fulfilment of desire. And the more Sanatani Hindus perform pujan at that time, the stronger the energy of that time will be, and the better and easier your life and ours will be.
Tarpan of Bhagavati Pitambara to make an ugra shakti saumya
If everything preparatory was done and trouble still grows while the sadhana is repeated, the speaker says the first thing is the sahasrarchan of Bhagavati Pitambara and her Tarpana, and the tarpan of her Yantra: when a shakti begins to turn Ugra, she is made shant and saumya by tarpan. He gives only a small general outline and says one's guru will tell the rest: raw milk of a single-coloured cow if one can be found, with haridra and Kesar mixed in, done in one's own janma Nakshatra (any paksha, any time), before a picture of Bhagavati that will not spoil when wet; for a 108-name tarpan, 108 Bilva patra are dipped in the milk one by one, lifted with a little milk still on them, and offered with one name of Bhagavati and "tarpayami namah" each. By this her ugrata is quietened, the sadhak's Aura that could not receive her energy turns saumya, and whatever the underlying cause, mantra dosha, devi dosha, a Shraap, Pitru Dosha or other doshas, the japa one is doing becomes auspicious in its fruit.
Bulk abhimantrit havan samagri so the daily Baglamukhi ahuti never lapses
The speaker says he also told the family that in a Parva Kala they should take about a kilo of Guggul and two or three kilos of yellow sarson and kali mirch — the Apamarg wood kept separate — put it in a large new vessel in which no food has been eaten, and do five malas of the Aghor Baglamukhi Sabar Mantra over it; it takes two or three hours and the whole stock becomes abhimantrit. Then, whenever the members who did the sadhana were away, anyone in the house could simply offer five or eleven Ahutis from it and show the smoke round the house — the niyam must not break. Feeding the cow, dog, crow and ants and lighting the lamp at the Shiva temple anyone could do; the path and puja only the two or three regulars could, so the rest did this much in their absence.
What should be done on a child's birthday for bal, buddhi and vidya?
First, it should be done on the janma tithi — by the tithi system of Sanatan culture, not by the English calendar. On that day two or three things are done for the whole year. The first and best is to have special puja performed of the adhipati devata of the child's janma nakshatra. The second is to have ordinary Shiv puja performed.
When to begin the Shakambhari sadhana
The best time to begin, the speaker says, is any Navratri of the year, whether prakat or Gupt Navratri. The sadhana may also be begun from any special parva kaal, and it can also be begun from a Poornima tithi.
Why do the videos and lives stop while an anushthan is running?
This, the speaker says, is the reason that whether it is Navratri or any parva kaal, when his own anushthan is running the videos come less, the lives come less, and he does not talk at all. Because first we shall save ourselves, and only then will we save another. He says this is practically his own experience, and he is telling them that this difficulty can occur — believe it or not, that is your choice.
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.
Which Purnima should the Holika parva-kala worship follow?
The clear answer, he says, is that whatever pujan and japa are to be done for the sake of the parva kaal should be done when the Purnima is ratri-vyapini, nishchit-vyapini — because the Rangotsav belongs to the Pratipada tithi, and Holika falls at Chaitra Pratipada, meaning when the Purnima has almost ended. This year the Purnima remains until between 5:00 and 6:00 in the evening of the 7th, so the udaya-vyapini Purnima falls on the 7th.
What should be done first among the Holika practices?
First of all, complete the sadhana of Holika dahan — that of the Daruna Ratri — in this interval, on both the 6th and the 7th.
Why should the nights of Holika never be let go empty?
One should be free of doubt and never let these nights go empty. This is no ordinary night: it is said that a koti-guna greater fruit is obtained and that mantras awaken at once, and the reason is that many other shaktis connected with that mantra come to this earthly loka at that time on that day.
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 happens to those who let the nights of Holika pass without doing anything?
He says they will be fools who leave them empty. Those whose fortune is about to change into misfortune will abandon these nights by one means or another. These are the nights in which, if a person is lying flat upon the ground and some shakti so much as glances at him and gives kripa, in a moment he is carried from where he was to somewhere else entirely.
The Holika dahan is set after 1:00 at night, and in many places of the Vindhya kshetra it is done at 3:00
The time of Holika dahan is for this reason set after 1:00 at night; in many places in the Vindhya kshetra and elsewhere it is happening at 3:00. By the English calendar, he notes, that means it will fall on 7 March.
No notes match "".