Pitr
Every question on the site tagged Pitr, each answered from a timestamped source rather than a summary written from memory.
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A family's deceased ancestors, whose satisfaction or sensitivity is understood to affect the living lineage's wellbeing.
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Rudrashtak with kesar water: the Shiv Navratri remedy for dosh and curses
Every kundali throws up a dosh or two, the speaker says — grahan dosh, pitru dosh, Kaal Sarp Dosh — and a dosh means some shraap received; without a kundali the signs are repeated miscarriages, vehicle troubles and the like. For release from any dosh — dev dosh, pitru dosh, a curse from parents or anyone — the first thing to do in Shiv Navratri: put kesar in a brass lota, add water, hold it in both hands, recite Rudrashtakam at least 8 times (27 if there is time), then pray to Sadashiv to free you from every kind of shraap, including the baddua someone spoke from a hurt heart — Bhagwan removes such a curse by changing that person's bhaav toward you. Do it daily from 10 to 18 February. For work stalled a long time despite every effort, do it all nine days with full surrender; it is not a totka.
Coconut deepdaan on every Purnima and parva kaal
Asked whether the coconut Deepdaan taught for Deepavali may be done on every special parva, the speaker says yes — he has said so. The 108-wick deepdaan in a coconut is overall in its effect: negative energy is destroyed, dhan is obtained, and both the Pitr and the devatas are satisfied. So do it every Purnima and on every parva kaal as it comes — Saraswati Puja and Magh Purnima had just gone; certainly on Mahashivratri as Shiv Navratri comes; then Falgun Amavasya; then Holika night. To "this is Holi, you're telling us a Diwali thing" he says do both, the fruit will be the better. He also mentions sadhikas who do a full Bhairav deepdaan every Krishna Paksha Ashtami — do it fully if you have the means, otherwise a little.
A child born in Pitru Paksha or on Shani Pushya
A mother is told her daughter's birth — in Shraddh, on a Saturday in Shani Pushya — is not good. It cannot be said, the speaker answers, that a birth in Shraddh is a life of hardship; whose life has no hardship? And ask whoever said Shani Pushya is bad: who is the lord of Pushya Nakshatra, and who its devata — the two are different — and then explain how a Shani Pushya birth went wrong. People have heard of Guru Pushya and Ravi Pushya and call Shani Pushya bad without knowing what governs the nakshatra. Everyone is born to work off their prarabdha; do not blame graha and nakshatra, and do not be misled.
How can a pre-marital or extramarital relationship transfer negative spiritual influence, and why does its effect often appear years later?
A relationship with someone from a household that worships spirits or ancestral entities through non-vegetarian and alcohol offerings can transfer that element to a partner's body, with effects — often on health or childbirth — surfacing only years after the relationship has ended.
What do village or family deities like 'Satya Mata' and 'Manush Deva' actually represent?
Satya Mata, worshipped on stones in villages, represents virtuous ancestral women (Pativrata/Sati) of a lineage rather than Shiva's wife Sati directly; Manush Deva represents deceased children of a family worshipped as lineage spirits.
Why is Lord Dattatreya considered a supreme synthesis of divine energies?
Lord Dattatreya represents a supreme synthesis of divine energies through whom ancestral spirits and lineage deities across all traditions — Kaula, Shakta, Vaishnava, and Shaiva — find unified harmony and satisfaction.
Why Loban is never burned at home
The speaker explains what Loban dhuni does to whatever is present: a tantrik uses it to call a possessing energy out onto someone's head, and a Preta or Pishach is greatly pleased and calmed by it — but a dev shakti, a positive energy, one's dev-Pitr or a satvik house deity becomes irritated and tries to leave. So, he says, a Sanatani should never do Shyama Dhoop at home: any negative energy already in the house is nourished and satisfied, the shubh shaktis flee, and the kula's pitrs are the first to go. Whether you like the fragrance is a separate matter. He points to where Islam uses it most — at mazars where the dead lie, pleasing Sayyids, Pirs, khabis and jinn — and says those who call it harmless should study first.
The deed is credited to the practitioner all the same, and the dead enemy's soul haunts his family line generations later
The deed is still attributed to the practitioner; the deceased enemy's soul often enters lower subtle realms and haunts the perpetrator and their family line, an effect that can surface generations later as inherited ancestral karma.
What doshas does Dattatreya Deepdan alleviate, and what does it bestow?
It is said to alleviate Pitru Dosha, Rishi Dosha (through Atri and Anasuya's grace), and family-deity faults, while bestowing wealth, prosperity, and protection through Dattatreya and Anagha Lakshmi.
Why must the ancestral (Pitru) altar be kept separate from the deity altar?
The altar for ancestral spirits must always be kept separate from the altar of divine deities — they should never be placed or worshipped together on the same sacred altar.
Pure cow ghee or mustard oil for the fuel, and the lamp set on a mat of Kusha grass rather than on bare ground
Use pure cow ghee or mustard oil, and never place the lamp directly on bare ground — always set it upon a mat of sacred Kusha grass.
Why does a home's main door threshold (Chaukhat) matter in Vastu, and who should maintain it?
A raised main threshold is an essential Vastu requirement; kept clean and daily decorated by the family's daughter-in-law with her head covered, it pleases ancestor spirits and attracts financial prosperity.
What happens if the yajnopavita is worn but never purified?
The speaker recounts telling a senior official who had taken up the sacred thread but never had it ritually renewed that neglecting this leads to becoming a Brahm Rakshas after death. He says this stands on the authority of saints and shastra, not scare tactics: years of the twice-born disciplines carried out without the required purification means offerings to gods and ancestors go unaccepted, and any apparent advancement others enjoy despite skipping such rules is simply the fruit of their own past merit.
What is a Ganga yantra actually used for?
A devotee whose ishta is Ganga Mata may keep a yantra connected to Bhagavati, Mahadev or Narayan — since Ganga sits within Shiva's avaran and within Bhagavati's yantra too — besides having her own independent yantra. But the speaker says he has never known anyone install a Ganga yantra permanently; in his experience it is used mostly for temporary pitru-shanti.
What is the complete method for using the Argala Stotram's first verse during Gupt Navratri?
The first verse ('Om Jayanti Mangala Kali...') names 11 divine aspects of the Goddess and carries full capacity to resolve financial trouble, Pitru Dosha, planetary afflictions, court cases, hostile influence, and health distress — chanted for an hour daily on a clean seat with a simple mental resolution.
Why should ancestors (Pitrus) never be worshipped with a standing wick?
For ancestors, a standing/round wick should never be used — always use a long/lying wick for their worship, since the standing wick is reserved for aggressive powers or specific mantra rituals, not for Pitrus.
Precaution: a shmashanic shakti once worshipped in the family may be hurt by the Mahabhairav prayog
The speaker gives a third rule: if, to your knowledge, any shmashanic (Masan) shakti was ever worshipped in your house by your ancestors or by someone in earlier times, and on top of that you are now suffering from Abhichara, then after this prayog that shakti too may be hurt. It will later have to be appeased again, and for that you will need a knowledgeable person.
What are the effects of different Abhishekam liquid substances?
Water, milk, ghee, or honey streams with chanting of Rudram, Purusha Suktam, Mahamrityunjaya, or Gayatri grant divine grace; milk with sugar pacifies Pitru Dosha; mustard-oil streams remove severe hostility and karmic impediments; sugarcane juice bestows wealth and cures epilepsy.
Troubles the Vansh Vriddhi Durga Kavach is said to remove
The speaker claims the kavach anushthan frees one from whatever Dosha has stopped the lineage, and helps a bandhya (long childless) woman, a mritvatsa or kakbandhya woman, and a woman in whom what he calls the pushpa does not form in the womb region, through the consecrated water or butter. It also removes a planetary or Nakshatra obstruction, a kul dosha, a Preta-pishach dosha, a Pitr dosha, or a dosha in the womb caused by Abhichara. Alongside, a Garbha Gauri Rudraksha and a kavach are consecrated in the anushthan and worn; one who does it oneself can do all of this too.
How a bhagatwal guru trains a disciple: kuldevi and pitr seva, diksha, then awakening bound shaktis
The speaker says every bhagatwal guru teaches by his own Guru Parampara, and a good guru first looks at who the shakti and devi of the disciple's own house is and who his pitr-purvaj are, and sets him to serve them — a fast on Monday, Friday or Saturday as the tradition goes — for sawa mahina (a month and a quarter) before anything else. Only then, at a good time, does he give mantra Diksha and have its anushthan done, and only after that does he begin to awaken things one by one: the lok veer, Masan, masani, pretani, bhootni, each by a different method, making each one Vachanbaddha (bound by word). The method of awakening and binding, and how each shakti is invoked and released, he withholds for another discussion. The guru then gives the disciple a sthan for these shaktis at his home, permanently or by keeping and worshipping them with bhog; the covenant is always the same — you will do my work and I will give you bhog.
Morning-only headache as a symptom of Pitra Dosha
The speaker says that when Pitru Dosha is present in the birth chart and has begun to act on a person, its very first symptom is a heavy headache every morning on waking. He stresses that the pain comes only in the morning, never in the afternoon, evening or night, and that it comes no matter how long or how well the person has slept. Such a pattern, he says, means some ancestor is displeased or the chart's Pitra Dosha has started affecting the person.
Being called in sleep and waking thirsty around Amavasya: a sign of unsatisfied ancestors
The speaker describes a second symptom of Pitru Dosha tied to sleep. Around Amavasya, as soon as the person begins to fall asleep he keeps feeling that someone is calling him, and the moment his sleep breaks he feels thirsty again and again. He says this happens only from two to four days before Amavasya to two to four days after it; once the Pratipada or dwitiya of the bright fortnight has come, the trouble stops. This, he says, means the ancestors are unsatisfied and in pain and are using this means to say so.
Fights breaking out the moment a puja or festival begins: a strong sign of Pitra Dosha
The speaker says a third symptom of Pitru Dosha is a family that lives well all year but breaks into serious fighting the moment a festival, pilgrimage or puja arrives. His example is Navratri: all preparation is done, and just at the time of Kalash sthapana a quarrel starts over a flower not arriving or a mango leaf being missed, and it turns into beating and throwing things. If this repeats at Diwali, Holi and every auspicious occasion, right at the moment the puja is about to begin, he says Pitra Dosha is present in the house with great force. He notes that Abhichara shows the same pattern, but counts it as a Pitra Dosha symptom too because what is being blocked is the auspicious work itself.
No comfort from vehicles as a symptom of Pitra Dosha
The speaker says that with Pitru Dosha a person cannot easily buy a vehicle at all; it comes only after great effort and difficulty, whether a two-wheeler, a four-wheeler or a vehicle-based business. Then paying its EMI is a struggle, and the vehicle always has some fault. He says that however carefully the Muhurta was checked at purchase, if Pitra Dosha is there the person will not get the comfort of the vehicle: it keeps breaking down, everything it earns goes into repairing it, and half the person's time passes in the garage. Trouble in the comfort of vehicles, he says, is a major symptom of Pitra Dosha.
Sudden illness just before a festival, puja or pilgrimage as a symptom of Pitra Dosha
The speaker says another symptom of Pitru Dosha is a house where everything runs normally, but as soon as a festival or auspicious work approaches, a family member, often the main member, falls very seriously ill, to the point of needing hospital or being unable to do anything; sometimes most members of the family fall ill at once. He fixes the timing: around Amavasya, or when Navratri, Diwali, any puja one is going to do or get done, or a Teerth Yatra is about to happen. Illness exactly then, he says, is counted as a symptom of Pitra Dosha.
Can Pitra Dosha delay marriage?
Yes, the speaker says. Age keeps passing but marriage does not happen: he calls this a common symptom that is fully accepted as caused by Pitru Dosha, which brings delay and mounting problems in marriage. His advice for anyone whose marriage is being delayed is to have Pitra Dosha examined in their birth chart and to do, or get done, whatever puja and vidhi-vidhan is prescribed for pacifying it.
Trouble conceiving and repeated miscarriage as a symptom of Pitra Dosha
The speaker says that after marriage, trouble in growing the lineage is a symptom of Pitru Dosha: the wife cannot conceive, or miscarries again and again. He allows that the cause can also be Abhichara, but says the underlying fact is that the ancestors' support is not there, because when the ancestors support a family the lineage grows at once. In his view, if conception is easy, the nine months pass without trouble and the child is born well, that is the ancestors' full grace and protection; if conceiving is hard, the pregnancy is troubled, miscarriage happens, there are repeated hospital visits and bleeding that will not stop, and the whole pregnancy passes in tension, that is a symptom of Pitra Dosha.
Income that arrives but never stays as a symptom of Pitra Dosha
The speaker says a further symptom of Pitru Dosha is spending more than one earns while debt keeps growing. He separates two situations: having no source of income at all is one problem; the Pitra Dosha pattern is having a source of income but being unable to keep any of it. He says the money goes into the very troubles he has already listed: medical expenses, puja preparations for an auspicious work that never got done, and pilgrimage tickets wasted when everyone fell ill, with medical bills on top, plus loss after loss in business. Money comes in, he says, but drains away into all these things.
Many different troubles striking together around Amavasya: the sign of the strongest Pitra Dosha
The speaker asks those with these problems to mark one main point: around Amavasya different kinds of troubles all come at the same time. The vehicle breaks down, health fails, there is a quarrel or a fight; if there is a loan, the whole month went fine but at that moment the EMI collector starts harassing; someone cheats you, a fight breaks out with a competitor, a falling-out with a friend. If mental tension around Amavasya is very heavy in this way, he says, it is the sign that the effect of Pitru Dosha on the person is at its strongest.
Getting Pitra Dosha treated once its symptoms are recognised
The speaker says that anyone who has these symptoms of Pitru Dosha should act in time: contact a good, knowledgeable person, a Vedic Brahmin, a learned Brahmin or a learned astrologer, have the matter examined, and get treatment done according to the symptom, so as to remove the effects of the dosha. For those who want to do it themselves, he says the methods have been explained one by one in his other videos; they should adopt whichever vidhi-vidhan suits them. If the methods are followed continuously for three to six months, he says, Pitra Dosha decreases and the ancestors' grace begins to come.
How an enemy binds a household's ishta or kul devata with bandhan and pasha mantras
The speaker says the ishta or aradhya deva a family has worshipped for generations — or for one, five or ten years — is present in the household in a partial (anshatmak) form; with regular morning and evening puja the ang devi-devatas come and take seva, and the house prospers. When an enemy projects tantra at that house, he first gauges what can stop its sattvik shakti, its deities and its Pitrs — how satisfied the pitrs are, how much punya has been done for them, how much they can do. Then a prayog runs with a Sankalpa and Bandhan and Pasha mantras that make that energy dull or inactive so it cannot act for you, or place an obstruction between you so it cannot reach you. Removing that obstruction is your own work, he says — someone has to do it, and because people do not know this, it stays and the deities can do nothing for them.
Why is tantra most effective during sutak-patak and family celebrations?
The speaker says that tantra done at a wedding, a birth or a death in the family is the kind people later discover only when they consult someone, though in principle Sutak-patak ought to make tantra less effective, not more. His explanation: at all these times the kul Pitr have arrived in the house; dev shaktis are present at a mangalik function but during sutak-patak they move away from the place and stay apart, so the pitrs alone stand in place of the devas and carry responsibility for everything, and pitrs can fairly easily be defiled through Kshudra Vidya. Envious people and tantra-minded practitioners know this and use it, and an envious person, he adds, never wishes you well and does not care by what means or how low the prayoga stoops.
Why do kul pitrs come at weddings, births and deaths?
The speaker says that at a mangalik work the family calls its Pitrs, and they come pleased because a wedding means the line will grow. He gives the reason: it is held that a kul pitr of the seventh generation who for any reason has not attained gati attains it when the seventh generation is born, so the pitrs rejoice that the wedding will grow the line and free them. At a child's birth the kul pitrs likewise come and go to give their blessing, and at a death the kul pitrs are moving to and fro to take away the one whose body has dropped. He calls this the simple way of understanding the matter.
Finding your own kul shaktis through a sadhak's dhaar pujan and starting their worship yourself
On how to protect oneself from Abhichara, the speaker says: know your kul's shaktis. Ask whichever sadhak you are going to about them; by giving dhaar pujan and the like they will call them and tell you what shaktis are here, which devi and devata belong to your house, and what their pujan and Bhog are. Once told, begin your own pujan-path by the vidhi-vidhan they give. He says it is not rocket science and one can do it; only for checking whether the devatas are actually receiving the bhog one may need a sadhak, and even then one may still do it oneself. He says he has already put out many vidhans on this for those who find no sadhak to tell them, covering household shaktis and kul Pitr too.
What is the ancestral-peace remedy performed during the three-day Anushthan for Pitru Dosha and Graha Dosha?
For ancestral afflictions and planetary afflictions (Rahu/Ketu in the 2nd, 5th, or 10th houses), take a Sankalpa during the 3-day worship asking for ancestral peace, and offer sweet water Abhishekam (silver or brass pot, sugar-dissolved water, never copper) to the Shivlinga daily, ideally 11 pots per day.
How to do guru pujan through Dattatreya, and his command over pitrs, 64 yoginis and 52 bhairavs
For guru pujan through Dattatreya, the speaker says to recite the shlokas dedicated to the guru such as "Guru Brahma Guru Vishnu", or Datta's 108-name ashtottara shatanamavali, or his 12 names; any of these worships the whole Guru Mandala. He adds that Bhagavan Datta is the cause of the uplift of all Pitrs, and that among the Mahasiddhas it is Datta who is the root shakti commanding the 64 Yoginis and 52 bhairavs. Merely worshipping or remembering his form satisfies him; satisfied, he bestows the grace of the whole guru mandala. As your merits grow and your impure Prarabdha decays, discrimination awakens on its own, the path becomes visible, and when the time comes you obtain a guru.
Does consuming non-vegetarian food in a household displease ancestral spirits and household deities?
Yes — according to traditional Sanatan norms, non-vegetarian food must not be offered to pure deities or Pitrus; Pitru rituals require pure, sattvic offerings, otherwise ancestors remain unsatisfied.
Where the ancestors (pitrs) reside and how bodiless pitrs can be impurified
The speaker says families with recurring trouble are often told by a tantra-knower that their Pitrs have become impure, and he asks how that is possible when the pitrs' body is not made of the five elements. He explains that the pitrs have a vayaviya (airy) body, that their chief seat is beside the entrance door of the house together with the Kuldevi and Kula Bhairava, and that every auspicious (mangalik) work of the family happens only by their grace. Because they hold that authority, they can be reached and impurified — and only those who have gained divine sight by a Mahavidyas's grace see this correctly.
Ancestral impurity caused by an enemy binding the threshold (chaukhat)
The speaker names the first cause: someone who wants, out of jealousy, to bring impure and petty forces into a house must first bind the Chaukhat — nail (keelit) or defile the entrance — and once the door is defiled the Pitrs become impure 99% of the time. Defiling, he says, means having forbidden substances of the sacred cow (Gau mata) — its flesh or a part of its dead body — thrown on or touched to the threshold by shmashan vidya, mantra or tantra, often with the help of Bhagatvaals. The pitrs then can no longer support any auspicious work; the family keeps doing its puja but sudden upheaval breaks out. Enemies do this, he says, when a family is rising or a wedding is coming.
Ancestral impurity from readmitting a daughter who left the lineage tradition
The speaker's second cause is a son or daughter marrying into a kula wholly opposed to the family's tradition. His example: a daughter from a Sanatana house where puja follows Vaishnava or Dakshinachara vidhi goes off with a Muslim boy, and the family later takes her back out of pity or attachment — then, he says, it is more than 95% certain the Pitrs will be angered by impurity, because her character and body are wholly impure from what is done there against dharma, and when she crosses the Chaukhat with that aura the impurity falls on the children and descendants. His rule: do not let such a person back in; if you feel compassion, meet her outside. If she truly wants to return, take her first to a tirtha where the Ganga is pure — Haridwar, Rudraprayag — have Brahmins conduct Prayashchitta (he mentions Ganga sand being fed for seven days), and keep her there in vidhi-vidhan puja for at least a month and a quarter before bringing her home; then no dosha attaches.
Ancestral impurity from a daughter-in-law who breaks the lineage rules
The speaker's third cause is a son of the house marrying a woman — not necessarily a Muslim girl, he says, but any woman — who runs wholly against the kula tradition. His examples: meat is not eaten in your house and your Pitrs' seat and deities forbid it, yet she cannot live without it; she will not sweep and mop, will not do puja on time or at all, or ignores shuddhi and shauch (Ashauch); being very modern she does not observe menstruation and in that state touches the pitrs' seat, the deity images or enters the deity's place. This, he says, pains and impurifies the pitrs, who then bring suffering on the family — and it applies even if you yourself arranged the match.
Ancestral impurity picked up inadvertently on travel or pilgrimage
The speaker adds a special cause that happens unknowingly: a family member on a journey touches some forbidden thing without knowing, someone else touches such a thing to their body (unknowingly or deliberately), or at a tirtha they step over the wrong kind of Utara that people leave behind — and then walk into the house. The Pitrs are impurified unknowingly, and the biggest sign, he says, is that skin-related disease starts increasing sharply in the body. His rule: whenever someone comes back from somewhere and a family member develops heavy skin trouble with no particular cause found, do pitr-related remedies.
One-day remedy for inadvertent ancestral impurity: Gita path and Tulsi abhisheka
The speaker says remedies differ by dosha, but gives one general one. A boy of the house fills a copper lota with pure water, adds a little Gomutra and Gangajal, and recites the 11th chapter of the Srimad Bhagavad Gita 11 times holding the lota in both hands — on any Sunday (either paksha) or on an Amavasya, all in one day, finishing between 10 am and 12:30 pm (the path may begin at 7–8 am), without blowing on or making the water jutha. The charged water is then poured over a Tulsi plant placed facing the sun, with a prayer to Surya Narayana and Tulsi that the Pitrs be freed of whatever impurity they got knowingly or unknowingly, and a request to all pitrs to be present in the plant in their portions and receive their share. He says the root, stem and top of Tulsi house different classes of pitrs — Oot, pitr and Jujhar — and by the grace of Surya Narayana, Narayana and Tulsi the pitrs become fully pure. It is a one-day prayoga; it works for impurity incurred unknowingly, and is not as effective if the fault was deliberate.
Under one roof the Kuladevata, Pitrus, Dwarapala and Kshetrapala are shared, and the attacker binds or turns them
When both parties reside in the same dwelling, the household deities, ancestral spirits, threshold guardian, and territorial guardian are all shared — through specific occult procedures, the attacker often binds or turns these subtle household energies against the victim.
What atonement should be performed before leaving home?
Beginning three days before departure: bathing, argha to Surya, and 27 recitations of one's chosen deity's Sahasranama at nine a day, with sleeping on the ground if the body permits, and Panchabali each day.
Who should carry their household deities or ancestors to the Kumbh?
Only families who already observe it — those who keep an established seat for the ancestors and have the practice of taking them in a coconut wrapped in red or white cloth, and those with Upadeva-category deities installed at home. Nobody should start it newly.
How should a practitioner take leave of their household deities?
By thanking the lineage's powers for the merit that made the journey possible, and inviting them expressly to accompany the practitioner to the divine region and extend their grace there.
There is no fixed rule for taking the ancestors' coconut to the Kumbh
Asked what the vidhan is for inviting the household ancestors into a coconut, taking them for the bath, sometimes leaving it there and sometimes bringing it back, the speaker says it follows whatever runs in one's own lineage — it differs for everyone and there is nothing fixed.
Dattatreya seva and peepal-tree tarpan for pitru and spirit troubles
The speaker says that when any special problem connected with the Pitr arises, or vaishachik (spirit-related) problems appear, the seva, puja and Anushthana of Lord Dattatreya are very effective at that time. He adds that doing Tarpana with Lord Dutt's mantras on a Peepal tree is also excellent, and that through it the pitrus become peaceful and gentle very quickly.
Why a bhuja reading is accurate for some people and wrong for others
The speaker says a shakti gives a fully accurate Bujha about a person only when that person's house is open — no Bandhan of strong positive shaktis, and the Kavach of his kul and Pitr shaktis weak or not supporting him — so the shakti can enter and pick out every bhed. If the querent has no direct vachan of a deity but has done long sadhanas, say of Bhagwati Baglamukhi, he is bound and keelit everywhere, his house and person protected, and the shakti cannot read him. Then, he says, it will not admit failure: it starts giving a wrong bhuja, because it wants its bhog and is free, with no shakti controlling it. So even those who give accurate bhuja cannot do so about everyone.
What is the first dosha incurred by washing worn clothes in the river?
The dosha of the pitrs comes first. He says there is a yoni, a kind of pitr, that receives from the ground the water that falls from such a cloth. Those pitrs cannot accept that water inside Ganga ji; they will accept it only when you come onto land and the water falls there. So the very first dosha incurred is that of atripti — the dosha of not satisfying the pitrs falls there first.
Does every family have such a siddha in its line?
If in your kula parampara there has ever been some siddha — and in nearly every kula there has been some such sadhak person in the past who does kripa, whether we know about them or not — they will certainly come into that kula. The path will open from there first of all; and because they are shaktis of the devi loka, of the other world and not of this one, by their mere arrival many things begin to change.
What will such an arriving shakti do if it finds the household keeping niyam?
Suppose they come into their own kula and see that the people of our kula are doing pujan and seva at home according to their capacity, with full niti and niyam and vidhi-vidhan, that sandhya puja is happening on time — then, he says, they will certainly do kripa. It becomes very easy for them; if some work lies spoiled, they will very easily, doing kripa and giving blessing, set things right and go — whether they be of the pitr order, of the deva order, or even of some other yoni, that makes no difference to us; the fruit will be auspicious only.
What is said about someone who lives at Prayag and bathes daily?
It is said that snan has endless punya, he says, and if some person merely bathes continuously, this is the punya. Now if a person living in the Prayag kshetra bathes daily, then brother, the mahima has become endless indeed — he will assume the very form of Vishnu and go to Vishnu loka; and not only he, even the forebears of many generations of his will go; you will deliver them all.
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 happens to the pitrs when you bathe at Triveni?
The calculation of how much punya is a separate matter, he says, but it is the most divine kripa: at the time when you are bathing at Triveni ji, your pitrs and forebears are extremely pleased. By your bathing, their sadgati occurs. Many pitrs become pacified. Prets and pishachs, present in whatever way, are quieted. The dev-putras and devi-putras of the house become quiet. The kripa of the kula shakti is obtained — and it happens at that very time, when you go there and bathe.
What if you take three dips and leave at once?
Now if you went in a rush, took the three dips and ran off at once, he says, then those who are coming will say, arre, arre, now we learn of it — your pitr devs, one had gone ahead and the second said, wait, wait, we will just do one thing and come, the child is outside and we will see him home, we have to protect him. You went there, took three dips and got out at once. Now this one arrives late; the one who arrived first says, brother, you are late — why are you late, brother? Arre, this fellow took a dip and got out at once; he did not even do the japa, did not even do the tarpan. So one has to give a little time there.
What is the minimum stay he prescribes at the tirtha?
At the least it should be so, he says, that one night pass there. Otherwise the bhoots and prets will be delivered, and the pitrs will be left arriving; and the bhoot will say to them that this is how it happens here — take three dips at once and get out. Whatever is to be got in it, arre, it is right that this punya is obtained by remembering Ganga ji; but so long as you do not do even a little there, then what benefit will there be?
The kul pitrs are brought into favour first — hard for those who never do Tripindi, the Gita or panchbali, but to be done especially in these five days.
First of all, for the sake of the kul pitrs — the kul pitrs should be brought into your favour. For those who never do Tripindi, never read the Bhagavad Gita, never do panchbali, never do anything, it is a little difficult; but in these five days especially this should be done for the kul pitrs.
What should be done for the pitrs since Diwali falls on Amavasya?
Since it is the parva of Amavasya, on that day one should at the least perform panchbali for the sake of the pitrs, according to capacity, and whatever naivedya there is should be fed to animals and birds, and something should be given in daan.
When is the Yam deepdaan to be lit and for how many days?
Asked at what time the Yam deepdaan is to be lit, whether a coin or black sesame is to be put in the lamp, and for how many days it is to burn, the speaker answers that it depends on what the tradition is in the region where you live. In some places it is on the day of Dhanteras and in some on Chaturdashi — so do it when it is done in your area. In his own region it is mostly done once everyone in the family who is to eat their night meal has eaten; somewhere the rule is that it happens in the evening itself. Do it according to the vidhan of your side; after the evening you can do it at any time.
Why do people use a masan to gather information about a household?
So that even the pitr of that house cannot stop it and the dev shaktis of that house cannot stop it. Which shaktis can stop it? If there is some worshipped dev putra in that house, that is, a masan of that house, it will stop it — a child who died by kaal mrityu, who has been worshipped, has come under a shakti and has shakti, can stop it; otherwise not.
Can Bhairav give gati to pitr who will not move on?
He says these forms also have a very great contribution in stopping such entries and in bringing about their gati and mukti. Many times the discussion arises that Narayan Bali has been done, Tripindi has been done, and still the pitr are not taking gati; these kaad pitr are causing great upheaval. Such beings are a yoni too — a vayavya yoni, a vayu-pradhan body — and their attachment may be to food or to a body.
Those who mock pitru karma while alive will find their own children giving them no pind
If you do not wake up now, he says, people like him who speak openly on such subjects have to hear abuse. Your children will not give you pind. While you are alive you cause uproar and say nothing happens after death; but open your eyes and see how pret and pishaach cause upheaval in a house. Only when the water goes over the head do you start acting — let us do Bhairav ji's puja, let us do something for the pitrs. And even then you show the pitrs so much favour that the whole anushthan goes in vain, saying ten times over that we left work and came, that Narayan Bali will have to be done all our lives, that Tripindi is a sham for looting.
Will the pitrs accept a pind offered in anger?
Do you think, he asks, that after speaking such foul words your pitrs will take the pind, that they will accept it? There, of all places, the bhava should be greatest. The body they gave, the wealth they gave, the vaibhav they gave — by their kripa your body runs, by their kripa your breath moves; the pitr are your first devatas, and you sit and abuse them and say your welfare is happening. If there is anger within you while making the pind and you make it in anger — would you eat food that someone made and gave you in anger?
Must the pitru karma be repeated, and how far does one's duty extend?
Once Narayan Bali has been done and Tripindi has been done, if anyone in life says to have it done again there is an uproar — our father had it done ten years ago, our father had Navchandi done ten years ago. You ate food ten years ago too, he retorts; are you still running on that? Understand everything and act: whose share is whose, give it. Your responsibility as a human being is over the whole of nature — over trees and plants, over creatures, over devatas and rishi-munis, over your family, your parents, your husband or wife, your children, your gurujans, even your friends.
The Sati Khand opened with Kamdev's origin, Mata Arundhati, the rise of the Chandrabhaga, and Maa Sandhya's tapasya
How Kamdev came into being, the katha of Mata Arundhati, the katha of the Chandrabhaga river which is situated in Maharashtra and how she arose, how Maa Sandhya performed tapasya there, and how the pratah sandhya and sayam sandhya came to the devatas and the pitrs and work our welfare through them.
Who was invited to that assembly?
Bhagavan Shiva quickly summoned Indra, all the siddhas, gandharvas, nagas and all the updevas — updeva meaning the pitrs and pishachs, who were all present there. All the Vedas, agamas and shastras, all the sons of Brahma, the munis, the apsaras, and all the devis together with all things were invited. Besides these, the auspicious sixteen maidens each of the devatas, the rishis, the siddhas and the nagas were also summoned.
Lesson of the Rudragana experiences: when no path is visible, the chaupai before Sadashiva brings the ganas' help
The speaker draws the lesson: if no path is visible in life, one is about to sink and there is no money for big sadhanas, then taking only the support of this Ramcharitmanas chaupai and praying before Sadashiva with this vidhi-vidhan, his Ganas will surely come to help and do whatever brings one's good — his faith in this became firm. He adds that a sadhana never grows old and its method never changes, even 10 or 15 years after the video; a listener in a job-related situation should do this sadhana until the job comes. When a job comes by the grace of Bhagavati and Rudra, the parents bless from the heart and the house deities and Pitr are satisfied by one's own earnings. If you are breaking, take refuge once, with faith, in those who give refuge to the whole world — a way will surely come.
Dattatreya with Shakambhari on Paush Purnima, at minimum a single day's worship
Bhagavan Dattatreya together with Bhagavati Shakambhari on Paush Purnima — at minimum a single day's worship. His presence is held to be constant in the Guru Mandala of every tradition a practitioner may ever enter.
Why does the state of the kitchen affect the fruit of sadhana?
Because the kitchen is held to be the place of the Pitrs. Leaving soiled vessels overnight leaves them aggrieved — and the rule that fire should be kindled only after bathing is broken in most households as a matter of course.
Where Upadevatas are installed in a household, that sadhana at home may increase the trouble
Performing it at home will give the practitioner difficulty. Where Upadevatas are installed and the household's ancestors have not attained their course — with Tripindi Shraddha not yet possible — the speaker says taking up that sadhana in the house can increase the trouble rather than settle it.
One entering the field of sadhana needs the pleasure of the pitrs, of the kula shakti, and of the lagnesh and the eighth bhava.
Because for those who genuinely have to go into the field of sadhana, the pleasure of their pitrs, the pleasure of the kula's shakti, and — according to the lagna kundali — the pleasure of their lagnesh, panchamesh and navamesh are wanted; and if you particularly want to enter into tantra sadhana, whether it be jyotish or tantra, what the state of the eighth bhava is, and the full grace of these.
Can pitrs give trouble to a daughter of the house?
Asked whether pitrs can give bodily trouble to a girl of the house as well: yes, absolutely they can. Especially when she is unmarried, a kunwari.
What is the permanent solution for a troubling pitr?
Whether the pitr troubles a daughter or a son, the solution is one — that they should be satisfied and contented. Temporary remedies, giving water, doing jeev seva, will stay temporary. If you want it permanently, then either, if you know which pitr it is and know their name, let Narayan Bali be done for them and let their gati happen; or else the Tripindi fourfold, four times, four samvatsaras, and a daily Gita path in the house. Only then will it happen, if you want a permanent solution.
Why do temporary remedies against a troubling pitr keep failing?
That this is an experiential subject. As far as you take it along tantratmak, so far the pushing to and fro will go on — you catch it from this side, bind it, sift it, shove it off to that side; after two years or a year it slips loose again, comes back again, and the weeping and wailing begins that we had it bound, this was done, that was done. If you wish to stay caught in all this, then keep running to the sokha and the ojha, and it will keep happening. And if you want a solution once and for all, then do this.
What is to be done when a pitr becomes aveshit on someone?
See — let the pitr be aveshit upon whomever, and let them trouble whomever: have their gati performed. They are dissatisfied, and only for that reason are they causing difficulty. This will not be managed with a remedy; by a remedy there can only be peace, and that temporarily.
Why is gau seva recommended on a birth tithi?
It is not a large amount, the speaker says, but through it the jeev whose birthday and birth tithi it is will also have kalyan, and their pitr, purvajas and devatas will be pleased — because by the blessings that come from serving the gau maiya even the devatas are carried across.
Trouble in the heart returned as soon as the pujan-path resumed after the sutak.
A listener says that during the sutak of a birth there was next to no difficulty, and as soon as he restarted the pujan-path the trouble in his heart began again in the same way. That is, in the sutak kaal there was no trouble — meaning your pitr are strong, the speaker answers. They are all right.
Do household deities become unable to stop abhichara during Pitru Paksha?
The belief is that auspicious powers depart during Pitru Paksha, leaving household deities unable to block an enemy's abhichara. The speaker takes up this question directly, noting it surfaces every year when people fall ill or face sudden trouble in these sixteen days.
Should daily worship be given up during Pitru Paksha?
No — unless it is a settled family tradition. Those who genuinely suspend it are households performing the full sixteen days of Tarpan, and even they keep their Nitya Karma; someone adopting the practice on hearsay is advised against it.
What should genuinely not be performed during Pitru Paksha?
No new anushthana should be begun, no astra-mantra sadhana undertaken, and no specialised practice involving the invocation of deities — Shataksharirotra and Sahasrakshari recitations are named as things to avoid in this period.
What kinds of bodies do ancestors take after death?
Not only the airy body people assume. According to their karma, Pitrs move through every kind of birth — airy, divine, plant and tree, insect, animal and human — and the speaker notes that we ourselves were somebody's ancestors in a previous birth.
Does performing Shraddha at Gaya end the yearly obligation?
No — the speaker calls this a widespread misconception. Even after a Gaya Shraddha, the annual rites should be performed each Shraddha Paksha at minimum according to the tithi, and the obligation cannot be dropped.
How does an offering reach an ancestor who has already taken another birth?
It reaches them in the form appropriate to wherever they now are — as food in a human birth, as poison for a serpent, as fragrance in the divine realms, as whatever that creature eats in an animal birth — and the merit of having performed it returns to the one who performed it.
Who is entitled to perform the Shraddha rites?
If the father is living, it is he who should perform Pinda Dana and the Shraddha rites; only if he is incapable through illness or infirmity does the eldest son perform them in his place.
What should someone do who cannot afford to perform Shraddha?
Perform whatever is within reach — at minimum serve living creatures. One day's full earnings spent on the rites is held up as the measure; failing that, vegetables offered with a spoken word; failing even that, raised hands facing south and a spoken plea are accepted.
Why does abandoning daily worship expose a person to an enemy's abhichara?
Because the daily practice is itself the shield. Give it up and the Kavach breaks somewhere, some harm follows, and a cause is created through which an enemy's abhichara can take effect.
How should the Bhagavad Gita be read across the sixteen days?
One chapter a day with its Mahatmya, which completes fifteen chapters in fifteen days; the remaining three are read together with their Mahatmya on the final day. Hindi is explicitly acceptable — Sanskrit is not required.
Sankalpa and Samarpan for a reading performed during Pitru Paksha
Hold black sesame, Kusha and Gangajal or pure water; state name, gotra and place; declare the reading and ask that its full fruit reach the lineage. Afterwards take water again and formally surrender the fruit of the reading.
Why does abhichara performed during Shraddha Paksha rebound on the sender?
Because the spirits made to carry it are themselves somebody's ancestors, and during these sixteen days they too want their own descendants to act for their release. The speaker holds the sender's own ancestors turn on him first, since the use of power is prohibited in this period.
How does serving Tulsi and the deva-trees benefit the ancestors?
Tarpan offered at a deva-tree — Tulsi with milk and water, or Narayana's 108 names, or at a Peepal where Tulsi is unavailable — is described as a minor Abhisheka that becomes the means by which the lineage's ancestors are satisfied through divine grace.
Where should a lamp be lit in the house during Shraddha Paksha?
At the place where drinking water is stored, which is held to be the ancestors' place — a ghee lamp on Kusha, lit in the evening facing south. Water in the body is said to be sustained by ancestral grace, and its lack to indicate displeased ancestors.
Which chapter of the Gita should be read, and which for spirit affliction?
Any chapter, by preference — the third, seventh or ninth are offered. But those who know their ancestors are in the Preta state, or whose homes have heavy spirit affliction, are told to read the eleventh repeatedly with its Mahatmya throughout Shraddha Paksha.
How should charity and Jiva Seva be given during Pitru Paksha?
By one's own capacity and with genuine devotion, not by counted numbers. The speaker rejects the counting of two or four rotis prescribed as totke, and says a grudging offering yields no fruit at all.
Why should rites for the ancestors not be publicised?
Because what is done for display satisfies only the performer. The speaker recounts seeing a man distributing sweets at a Ganesh immersion whom he had earlier watched humiliate a poor man over ten rupees, and says God attends to the second act first.
Do recurring dreams of snakes indicate Pitru Dosha?
A 99% chance, in the speaker's assessment. He advises also checking Rahu in the chart for conjunction or aspect with the Sun or Moon, which would confirm it, and notes the same dream is linked to Naga Dosha from killing a snake in this or a previous birth.
What can be done where a spirit has afflicted a family member for decades?
Read the Gita's eleventh chapter eleven times daily from 8:30 in the morning under Sankalpa, with a brass vessel of water, mishri, Kusha and black sesame beside it; afterwards pour that water at Tulsi facing south, having first saluted Suryanarayana.
Can the Ganga Kavach or her 108 names be read for the ancestors?
Yes. Those with faith in the Goddess may read Bhagavati Ganga's 108 names, her Kavach or her stotras during Shraddha Paksha, and the chapter of the Shiva Mahapurana describing Ganga's descent is also said to bring the ancestors to a good destination.
Must the rites be performed at Gaya, or can Pushkar grant liberation?
Gaya is not obligatory — Pushkar is held to be a liberation-field and will serve where there is faith and no tantric complication. But the speaker warns that if the ancestor does not accept it, the rite performed anywhere will simply return.
Which direction should one face when performing rites for the ancestors?
If the father is living, face the Sun — the offering reaches the ancestors through Suryanarayana. If the father has died, face south, where it reaches them through Yama in the form of the ancestors.
Can the fruit of mantra japa be offered to the ancestors?
Never directly. The Japa is surrendered to one's own deity, who conveys it — a Sankalpa is made beforehand that the japa is for the ancestors' progress and satisfaction, and afterwards water is taken in hand and the fruit formally surrendered.
What should not be eaten during Pitru Paksha?
Wholly sattvic food, with garlic and onion excluded. The speaker suggests going further — stopping now and resuming only after Kartik Purnima, and those intending Bhairava sadhana in Margashirsha continuing the abstention through that too.
Do other religious traditions have a doctrine of ancestral progress and rebirth?
The speaker holds that they do not. He states that liberation requires coming to Sanatana Dharma, that rebirth and the ancestral doctrine exist nowhere else, and that observances such as Halloween or Shab-e-Barat do not claim to grant the dead progress.
What are the debts a person is bound by from birth?
Five debts are recognised. The ancestral debt exists because this life and body came through the Pitrs; the rishi debt because the sages gave every branch of knowledge. They are discharged through the Panchabali Mahayajna, worship, and service to creatures and nature.
Why does killing a snake incur Pitru Dosha and Sarpa Dosha?
Because serpents consume the poisonous gases emerging from within the earth, which is what produces the venom in their glands. Without them the earth's poisonous gas would rise sharply and its oxygen fall — this is given as the principal reason.
Under which trees should observances for the ancestors be performed?
Bael, Peepal and Banyan. Any auspicious act performed beneath these three during Shraddha Paksha is said to reach the ancestors directly by divine grace, and Bhagavati is said to dwell in the Bael tree itself.
Is Brahmacharya required during Pitru Paksha?
Yes — complete Brahmacharya holds in Pitru Paksha as it does in Navratri, and the speaker specifies it must be observed both mentally and physically while performing any of the observances.
Should Shraddha be performed at home in the year following a wedding?
Not inside the house until the Samvat turns at Holika Dahan. The annual Shraddha is not skipped — it is moved outside, performed at a riverbank, beneath a Peepal or Bael tree, at a temple or at a pilgrimage site.
Can a householder do Pitru Gayatri japa, and can Durva replace Kusha?
Yes — keep the count at 27, or 54, at most 108, and only until Shraddha Paksha. On the materials: three Kusha means three long blades, each cut to about a finger's length. Durva Grass cannot be substituted — it is used for bhoots, while the ancestors require Kusha.
Can an unmarried daughter or a married woman perform rites for the ancestors?
An unmarried daughter need do nothing for the ancestors — she may read the Gita and offer it to Narayana without naming them, since her lineage becomes her husband's at marriage. A married woman may make a Sankalpa and perform sattvic rites, covering her head.
Why must the Bhairava of one's lineage be propitiated?
Because protection is what Bhairava provides. Just as Bhairava guards the Shakti Peethas, the lineage Bhairava guards the lineage — and ancestors who performed substantial worship in life are said to attain Bhairava-pada after death.
Can a sadhana of the Goddess be started during Pitru Paksha?
No. The speaker tells the questioner not to begin a sadhana now — a sadhana of the Mother should be begun in Navratri.
Can offerings be made to the ancestors of the maternal line?
Yes, and the speaker says it should certainly be done — water, sesame, barley and flowers may be offered to the ancestors of the maternal line, whose Shraddha is performed when it falls due as well.
Is a fault incurred where a job requires shaving during Pitru Paksha?
No fault attaches. Asked about a husband in the paramilitary who must shave daily, the speaker says the rules of that service must be followed — he is under someone's command and is serving the country — and no fault is incurred by it, now or later.
What should be done when a family's own ancestors are turned against them?
The speaker calls this the most awkward case of all. First have the Kshetrapal worshipped in the name of the person responsible, then perform the eleventh-chapter practice throughout Shraddha Paksha, then the Dattatreya Tarpan at a Peepal or Banyan.
What can a woman alone at home do for the ancestors?
She may make Kheer and puri and feed a crow, a dog and a cow; and if she can read Hindi, sit before Bhagavan Narayana, read whichever chapter of the Bhagavad Gita she wishes in Hindi with her head covered (Ghunghat), and surrender it to God.
Does reading the Bhagavad Gita bear fruit for someone who eats meat?
The speaker's answer is to not bother reading it at all. Asked whether an eleven-fold reading bears fruit for a non-vegetarian, he tells the questioner not to do it — why trouble oneself by reading the Bhagavad Gita and eating meat.
What should be done when a departed elder appears asking for food or clothes?
Read the seventh chapter of the Bhagavad Gita in Hindi with its Mahatmya before God, holding a white flower or a marigold, up to seven times, then surrender the fruit at Narayana's feet with water on that flower — and on Sarva Pitru Amavasya have grain and cloth given through a pandit or a male relative.
Where should Pitru Gayatri japa sit within the daily worship?
Last. Complete the daily worship without it, surrender the japa of Bhagavati and finish the arti, and only then perform the Pitru japa — and keep it small, 27 times, no more than that.
Why does Tripindi Shraddha sometimes produce no benefit?
Two reasons. If the ancestor is already bound by abhichara, they must first be freed — the rite cannot be forced on a bound spirit. And if the ancestor's own desires and defects have not ended, their progress will not occur however many rites are performed.
Do ancestors ever ask for offerings of meat?
Never, in the speaker's account. Only a Preta or a Pishach asks for meat, or something asking in an ancestor's name — a being who has genuinely attained the ancestral state will not, however much meat and alcohol they consumed while alive.
What can be done for an ancestor who has taken a serpent birth?
Where a temple has already been built for them, their liberation will come by their own wish. The speaker states that after going to the ancestral state liberation occurs in the seventh generation, beginning to be possible after the third, and that Mahadeva's worship — abhisheka with worship of Vasuki and the nine and twelve Nagas on Panchami — brings them peace.
Can the Dattatreya 108-names procedure at the Peepal be done without a guru?
Yes — anyone may do it and no guru is needed, because Bhagavan Dattatreya is himself the direct Guru. The speaker says it may be done taking him alone, and that men and women may all perform it.
What is an akash deep and what is it said to do?
He says an akash deep does not mean a flying lantern. It means a bamboo of at least ten to twelve feet, or a tree, in the courtyard of the house, with a lantern burning on top of it. He says the sadgati of the pitrs comes about through it and their very special kripa is obtained, and that its mahatmya in Kartik is divine.
Where no shraadh or pitr karma has been done in a kula for a generation or two — and for the gati of the pitrs it nearly never is — trouble follows.
The first problem he discusses is the one relating to the pitrs. He says he has clarified before that if in our kula no shraadh or other karma has ever been performed for the pitrs for a generation or two — and for the gati of the pitrs it very nearly is not done, one may look and see that people do not do it.
Videos denying that pitru dosha exists are answered plainly: where the karma is not done, difficulty comes after a generation or two.
He criticises those who nowadays make videos saying that there is no such thing as pitru dosha, that such a thing will hardly happen to everyone. He answers that when it is not done, then after a generation or two there will certainly be difficulty.
For anyone who can manage no large anushthan, the Shrimad Bhagavad Gita paath is open — and for the pitrs, Bhagwan Dattatreya is the most divine deity of all.
For those who can perform no large anushthan, no Sanskrit paath, and do not wish to do anything, he points to the subject of the paath of the Shrimad Bhagavad Gita which they have already given — anyone can do that, it is ordinary. Within that too, he says, if you perform an anushthan of Bhagwan Dattatreya, then for the pitrs he is the most divine deity of all.
The same charged substance goes into both the dhoop and the deep — two akash deeps being lit, one of them the ordinary lamp for the pitrs.
The same substance is then to be used in both the dhoop and the deep. Among the lamps, if you are lighting an akash deep, two akash deeps are to be lit when the prayoga is being done: one will be the ordinary one that everyone lights, which is to be done for the pitrs.
When is a standing wick correct and when is a lying one?
Whenever a lamp is kindled for the kula pitrs, for saumya devatas, for the pleasing of the devatas, or for one's own welfare, the lamp should be a lying one. The standing wick is for use in ugrata — where there is shatru nash, abhichar nash, rog nash, where the deity is to be made present with prachandata, which in the Shabar and similar traditions they call chalan vidya. In everything else, use the lying wick.
Ghee may be used, but mustard oil is held best for this time and this prayoga; the pitrs' lamp takes mustard oil.
Mustard oil may be used in it, and ghee may be used too. In his own view, he says, mustard oil is the very best for this time and for this prayoga. So one lamp is done: the one for the pitrs, with mustard oil. The second lamp can also be kindled — or order two lanterns if you wish, so there are two akash deeps.
What if pitrs have become prets and are drinking blood?
If the shraddh karma is not done for them by the vidhi vidhan, and panchbali is not done for them, then those pitrs will certainly become prets and drink blood, the speaker says. He points the questioner to the answer he gave a short while earlier to Atish Dubey about his father — that same thing applies here, and by doing those vidhans the prets will stop drinking, will obtain their right, and will attain gati.
Another's envy cannot be controlled, but the nature of the ground can be known
He says the first is not in our hands — we cannot control another's speech, mind or envy so that no one performs abhichar karma over us. But we can at least know what kind of place the land is on which we are building a house for our descendants, and where our devatas and pitr will be given a place.
Why do marriages and mangalik work not happen in a household?
He says that where mangalik work and marriage do not take place, leave aside tantra-mantra — first of all this is an obstruction related to the pitr of your kula. For their removal, first perform a parayan of the Shrimad Bhagavad Gita to the best of your capacity for at least a year, and perform particular vidhi-vidhan in Pitr Paksha and the like. If pitr shanti does not occur, then there will be more than enough obstruction in marriage and mangalik work.
Either the japa vidhi is wrong, or a pitr resident in the Tulsi is being distressed by it
He says either your japa vidhi is wrong and a dosha is attaching, or the Tulsi ji plants will dry only if in your kula there are some in the pitr yoni who are being distressed by Baglamukhi. The presence of the pitr is formed in your Tulsi ji plant; different kinds of pitr take their own portion from different parts — from the leaves, the stem, the root and the manjaris — and Bhagavati Tulsi becomes the medium of their shanti.
The retinue of veers and kula ancestors that accompanies a mounting deity
Only after moving forward from that, the speaker says — after some anushthans have been performed and the balanced siddhi of the trinetra (Divyadrishti) has been correctly obtained — does the guru seat himself at his own sthan and acquaint you with your shaktis. There is never only one shakti: a Bhagavati, a Yogini or a devata arrives with many other shaktis and many Veers who walk with them.
What happens to the devatas and pitrs during an eclipse?
Because the devatas are satisfied through Chandra and Surya, and those have been eclipsed, the suffering that Chandra undergoes is felt in the same way by all devatas endowed with those two tattvas. Chandra is also the karaka of the pitrs, and Surya carries pitr karakatva too, so the gati of the pitrs at that time is obstructed. All the auspicious shaktis feel themselves powerless then, and are in distress.
The gaze of the kuldevi and kuldevata reaches across seven seas, known to you or not
Announcing the next day's session on kuldevi, kuldevata, kshetra devata and local devatas, he addresses the doubt of not knowing them. You do not know them, he says — you may not know your own mother and father either. But their vision is so unfathomable that even if they are across seven seas, they are seeing from there that this is my child. They can see what you are doing.
Is it possible to have direct darshan of Krishna's bal leela?
Asked whether one may have direct darshan of the bal leela of Bhagwan Krishna, the speaker says he cannot at all say that it is not possible — this is a matter of his own life's experience, although his own capacity does not go that far back. But information about times at least eighty or ninety years old is received from some members of the sadhak family, and when those matters turn out entirely accurate it becomes understandable that devas do kripa and shaktis do kripa, so it is possible.
Which children were born to Sanjna, and what does each pujan give?
The sons born earlier, of Sanjna, are Vaivasvat Manu, Yama, and Yami — that is, the river Yamuna, Kalindi. The speaker says the pujan of Vaivasvat Manu brings prosperity to the household just like that, the pujan of Yama removes the fear of untimely death, and worship of Yamuna brings satisfaction and gati to the pitrs.
Who is Tapti, and how do she and Yamuna serve the pitrs?
Shani's sister is Tapti, who is in the form of a river, having received that boon. The Yamuna flows in the northern part of the Vindhya region and the Tapti in the southern part; they are two sisters, and when Surya Narayan is worshipped, the pleasure of both brings gati and satisfaction to our pitrs.
May Pitru Gayatri be offered as ahuti at an Amavasya havan?
Asked whether, at an Amavasya havan for the mukti and shanti of all kinds of pitrs, one mala of ahuti can be given with the mantra "पितृ देवाय विद्महे जगत धारणाय धीमहि", the speaker answers: in his own view, if you have always been doing it, you can. But ordinarily, if you also wish to do something for the pitrs, he says not to do this independently but to give it with the first mantra of the Argala, in which the swadha shakti is available — through the swadha shakti their satisfaction will come about, no mistake will occur in it, and their gati will happen too. He states plainly: do not offer ahuti of the Pitru Gayatri independently.
What may be offered for the pitrs through Surya Narayan?
For the sake of the pitrs, and for the grace of Surya Narayan, the speaker says one may do it with the Pauranik japa kusum mantra — attainment will come from that too.
What should be done for the mukti and shanti of a deceased relative?
Asked what to do for the mukti and shanti of an aunt who has passed away, the speaker says the vidhi vidhan that exists in the tradition should certainly be done, and along with that one should have the recitation of the Shrimad Bhagavad Gita performed. And if one is not able to have it performed, then oneself recite the seventh adhyaya for the whole period, as long as the sutak-patak is in force.
How should a sadhak use this dust?
If you are a sadhak and perform kriya of this kind, then use it: on the day of Govatsa Dwadashi, take the dust from beneath the hoof of Bhagavati Gau Mata's hind foot and use it mixed into your tilak and the like. You will certainly get benefit — the grace of the devatas is certainly obtained, every kind of devi-devata is pleased by it, there is shanti of pret-pishach as well, and the pitr kop too is quieted. This, he says, is common for everyone.
Where are the thirteen lamps placed?
Those thirteen lamps are kept at different places in the house. Keep one in the puja place; where there is a than of the kula devi-devata, keep one there; on the chaukhat one must certainly be kept. Wherever in the house there is a place for keeping drinking water, one is to be kept for the sake of the pitr. One is to be kept near Tulsi ji, and near whichever dev vriksha there is — Tulsi ji, Aparajita. And if you have made a place for the pitr somewhere, or keep their photo, there too you will give a place and keep a lamp.
What prayer is made while holding the Yama lamp?
Taking it in the hand you will offer prayer for the sake of Yamraj: O Dharmaraj, O Yamraj, be gracious upon us all; let there be no apamrityu of anyone in this house and family; let us walk upon the path of dharma, earn wealth by dharma, and serving all living beings and walking on the path of dharma, in the end attain the higher lok.
What does a dream of a fleeing calf after eclipse japa mean?
Answering Abhishek ji, who had done the japa of Aghor Baglamukhi during the lunar eclipse and that day saw in a dream a calf running in a house that someone was trying to catch, along with small insects, he says there is no difficulty, and that one should not think so much about one night's japa. Even so, what you are seeing is a subject connected with the pitr. For the sake of the pitr, on the day of Amavasya — the Amavasya falling on the day of Diwali — everyone should make a sankalp according to their capacity and give daan.
To whom should the pitr daan be given?
Give daan and the rest to a Brahmin, he says — make him rich, put property in some Brahmin's name. Because it comes into people's minds that by this Brahmins are becoming rich. If you keep such feelings, then do not listen to these subjects; otherwise do it, so that it may be your own. We come having given away our entire alaay-balaay — what you give to a Brahmin after making a sankalp, all its weight falls upon the Brahmins. He will manage it; that is not your subject. So for the sake of the pitr certainly do daan on the day of Amavasya.
What should be done for the pitrs on the Shravan Amavasya?
The speaker says many subjects concerning the pitrs are already present on the channel. If one wishes to do something particularly on the Shravan Amavasya, then the pitrs are certainly pleased by the pujan of Bhagwan Shiva. Do rudrabhishek with milk. Do the "satachan" of Bhagwan. And if you wish to do it separately and in an extensive form for the pitrs, then do panchbali.
Why should the Nandi Mukh Shraddha be done?
Because our own Kula's Pitrs should be satisfied first. Before all these things — before a Chandi or Saptashati as the previous questioner asked about — having the Nandi Shraddha done is very necessary. They belong to your house; please them fully first, and then perform the Devi worship. Only then is the full fruit obtained.
What does an elder placing a hand on your head in a dream mean?
If elders place a hand on your head, the Pitrs are pleased and are giving you their blessing.
What can be done where the Pitrs have been bound?
If the Pitrs are bound because of an Abhichar, then first call a knowledgeable person to your home, look at the operations and have the cutting-away done, and only then proceed. If you want to do it yourself and know no particular procedure, do a Samput recitation of the Hanuman Chalisa or of the Sundarkand, or the eleventh chapter of the Gita.
Where may Daan for the Pitrs be given during Pitru Paksha?
Go anywhere in a tirtha kshetra — a Ganga kshetra in particular is the more accepted. You may go to Gaya, to the Vindhya kshetra, to Kashi, to the Pushkar kshetra. Go wherever you wish and do it.
What opens a binding of the Kuldevi or the Pitrs?
A Havan with the mantras of the Argala. In the Argala mantras the Kuldevi is there and the Pitrs are there — Bhagavati is described there in the form of Svadha as well — so whatever the binding is, it will open.
What if remedies for the Pitrs are repeatedly obstructed?
Have eleven recitations of the eleventh chapter of the Gita performed on the Amavasya tithi with a Sankalpa. Obstruction means some Kshudra Shakti has entered among the Pitrs, or an Abhichar has entered, and is not letting it complete — get that bound first, or driven off.
How should pride after a successful Tantra work be dealt with?
The Tantra work succeeded by the deity's grace; you and I only become the instrument. If you take pride in it, the next time that work will simply not happen. For repentance, ask forgiveness of the deity connected with the operation you performed, and do a Havan and japa and a Prayashchitta in their name.
Should a weekday on which a forebear died be avoided for auspicious work?
This custom exists in a great many places, the speaker says — that no auspicious work is done on that day until a child is born on it — and by his reckoning it should be accepted and observed.
Who the Pitru Beesa prayog is for, and when in the year it is done
The speaker says this prayog is for people who, as they go further into the tantra field, feel their inclination turning towards the Pitr and want to do some naimittik karma for the pitr of their kula so that the ancestors get tripti and their own work gets done; and for anyone whose pitr are very dissatisfied or whose janma kundli, on examination, shows doshas connected with Pitru Dosha. It should be done in Pitr Paksha, which he calls best of all, or else only on Amavasya. For making it siddh, he says, it is Pitru Paksha that works: the sixteen days from the Poornima tithi of Bhadrapada Maas up to the Sarva Pitru Amavasya tithi.
Materials for the Pitru Beesa ahuti: kishmish, honey, silver, an earthen fire pot and the rest
The speaker lists what is needed daily: about twenty-one kishmish; honey, of which at least 250 grams should be bought and kept at one go; a small silver vessel; an earthen vessel for lighting the agyari (the fire), round or four-cornered as one likes; about 50 grams of cow's desi Ghrit; a little raw milk in a silver glass or a copper vessel; Kapoor; white cloth; a Kusha Asana; and a kusha Pavitri, which he calls very necessary in this krama and says must be with you.
Kusha pavitri in pitru karma: where to get it and how it is worn
The speaker says a kusha Pavitri is available in shops nowadays, or can be had made by a pandit ji, who will also tell you how to put it on. Ordinarily, he says, the pavitri is worn on the finger next to the smallest finger. At the time of Tarpana one wears a pavitri on both hands, and one may do that here too; but at the least the right hand must certainly have the pavitri while doing this karma.
Where and at what hours the Pitru Beesa ahuti is done, and why never in the puja room
The speaker says it is best of all to do this work at a temple of Narayan, under a Peepal tree or on a river bank. At home, do it where your devi-devtas are not seated — never in the puja room — but in the outer part of the house, the courtyard, the brahma sthan or on the roof, after first finishing the house's regular puja-path. The reason he gives later in the talk: if the Pitr are not already worshipped at that place, they will not be able to come there. The hours are after nine in the morning up to four in the evening; the midday period is best.
Pitru Beesa ahuti procedure: three opening ahutis, then twenty honeyed kishmish
The speaker says to first kindle cow-dung kande in the ordinary way, then give three ghee ahutis: one in the name of the Guru, one in the name of Ganesha ji, one in the name of the kula matrikas. Then take the Pitru Beesa — a PDF he has given on his channel, twenty lines, twenty chaupais — and after reciting each chaupai, dip one kishmish in honey taken out into a silver bowl and cast it onto the kande, making twenty Ahutis in all. The last one is cast saying "mam sarva kula pitrubhyo namah" and then swadha.
Swadha, not swaha, in ahutis given for the pitr
The speaker stresses that in this pitru prayog Swaha is not said; Swadha is said. The way one speaks swaha when casting an Ahuti, one speaks swadha instead and casts it in. This holds even for the ahutis given at the start: whatever guru mantra one is casting in — "om guru…" — swadha is pronounced there too, never swaha.
Sankalp of the Pitru Beesa prayog and its siddhi over the paksha
The speaker says that if this work is done daily in this way from Poornima up to the Amavasya tithi, the Pitru Beesa becomes siddh for the sake of the Pitr. The Sankalpa to take is only this: that the pitr of my kula be satisfied and at peace, that they obtain tripti and do my welfare; and that whatever dosha connected with the pitr is present in the kundli of anyone in my family be pacified, and the Pitru Dosha be quieted.
Safety of the Pitru Beesa prayog and its later use in any pitru anushthan
The speaker says there is no adverse effect at all in this prayog; no Tiryak Prabhava will come to you from it. The only thing to keep in special attention is not to do it at your place of worship, because if the Pitr are not already worshipped there they cannot come into that place. Once the Pitru Beesa has been made siddh this way, he says, whenever you wish to do an Anushthana or anything at all for the sake of the pitr, do it while reciting this same Pitru Beesa, and you will get a hundred per cent success.
What follows from doing path in the rajaswala state?
Whichever saint, siddha or mahatma may be saying this, he says, it makes no difference to him how your destruction comes about. When you do path while rajaswala, there will be affliction to all the pitrs, affliction to the lok-dev shaktis; being yourself of the nature of agni, and there being also shaktis of the nature of vayu and of the jal tattva, the affliction caused to all of them by that touch attaches as a dosha — and that dosha you have to bear, your descendants have to bear, your sons and grandsons have to bear. Then, he says, these very sufferers begin to shout in comments that they have committed no offence at all, so why are they suffering.
Benefits of the Kalika Yogini sadhana
The speaker says the benefits are many: when Bhagavati's grace comes, whatever deities of one's kul have some difficulty are strengthened and gain power; any trouble related to the Pitr is removed; and with the Yogini's grace one obtains wealth, dharma, artha and good fortune. But everything must be according to dharma — do any wrong deed and one's own destruction follows, and the sadhak alone is responsible.
The Sati Khand is read to settle whether the pitrs existed already or arose only after someone attained death.
The speaker announces that from the Sati Khand of the Rudra Samhita in the Shiv Mahapuran they will learn how the pitrs first arose: whether pitrs came into being only after the world was made and someone attained death, or whether the pitr yoni was already fixed by God, the pitrs standing in a divine form from before.
How did the pitrgan arise from Brahma?
Sweat came out from his body — as a man sweats when he is ashamed or afraid, and being afraid of Shiva and ashamed, sweat came from Brahma's body; and from that sweat the pitrgan were produced. Many kinds of pitrgan are held. Those produced from Brahma's body became famed by the names Agnishvat and Brahmasad, ever turned away from the world: 64,000 are held to be Agnishvat pitrs and 86,000 Brahmasad pitrs.
Which other pitr classes arose at that time?
Pitrs were produced from the body of Daksha as well. And of the six rishis who were there — apart from the four rishis Kratu, Vashishtha, Pulastya and Angira — the others had indriya nigrah, meaning no vikaar arose in them; but in the minds of those four rishis vikaar arose, and from that four further kinds of pitrs came into being: Somapa, Ajyapa, Sukalin and Havishman. All these arose in the form of pitrs and became receivers of kavya.
Where does Aryama stand among the pitrs?
We know, he says, that in the Srimad Bhagavad Gita the Lord himself has said that among the pitrs he is the pitr named Aryama. The origin of Aryama is not described in this passage. Aryama Pitr, he says, is directly a form of Bhagavan Narayan.
Should pitrs be called onto the head?
Asked whether a pitr should be called onto the head, and told that dev putra and devi putri are displeased with the family, he says: never make this mistake. Calling them onto the body will put them into bondage. Their gati will never take place hereafter. Ordinarily, he says, it is held that after three generations — if their gati occurs at that time — it is best; people have Nagbali and the rest performed at Trimbakeshwar and Badrinath, and if one has that much capacity their gati takes place and their second birth happens.
How long do pitrs remain if their sadgati has not taken place?
If one is not capable, or if for some other cause such as abhichaar dosha their sadgati is not taking place, then in such a condition they have to remain a minimum of three generations. Reckon three generations from their birth and death; their presence will remain until then, and after that their sadgati takes place, if Narayan Nagbali is performed in the third generation. For pitrs, seven generations has been held. Worship, he adds, is a separate matter: the Mahakali vidhan he has given, done at a Kali temple where there is a peepal tree, is done outside and works indirectly through Bhagavati.
What happens if one begins calling pitrs onto the head?
If you have begun calling them onto the head, he says, their gati will never take place. Then they will begin to come onto the head, and not three but thirty generations will pass and you will still be worshipping. Then they will become the ghar ke devta. According to him that is not right; their gati will be obstructed. Instead, there is a process for propitiating the displeased: by vidhi vidhan, through your ishta or kul devi-devta, through Shiva, you can please them and make effort for their gati.
Who is Mena, and what does the coming Parvati Khand teach?
A great deal has been explained and taught concerning pratipad dharma, he says. When they read the Parvati Khand ahead, they will see what upadesh Parvati received from Bhagavati Mena. Who is Mena? The daughter of the pitrs is called Mena. And after that, Bhagavati Parvati is her daughter — so Bhagavati Parvati becomes the great-granddaughter of the pitrs. What upadesh is being given to her about grihastha dharma will be discussed, and then it will be understood what the duty of a woman is.
Annual shradh is done by tithi, not by the calendar date
The speaker says the forefathers performed the annual Shradh of the ancestors they knew, their father and grandfather, strictly by the tithi. People today go by the calendar: 12 September this year, 12 September next year, with no regard for which tithi and which month the person died in. Someone who died in the monsoon ends up having his shradh in Agahan, and he asks how that shradh can happen at all.
Morning belongs to the devas, evening sandhya to the pitrs
The speaker says the time of the devas is the morning and the evening Sandhya is held to be for the Pitrs; the sandhya upasana, puja and Deepdaan done at these two junctures satisfy and please both devas and pitrs. Yet people are absent at both: up at four for a shift but sleeping till nine otherwise, ready for morning walks, jogging and the gym, but not for a bath, sandhya and arghya to Suryanarayan that would keep the pitrs satisfied. The evening sandhya hour goes to tea, coffee and strolling.
Turiya sandhya: fifteen minutes at night for those with no time
The speaker asks whether a person who cannot give the morning or evening can not give fifteen minutes at night. The devas understand desh, kaal and circumstance, since a Grihastha must earn his livelihood, but you keep no rule at all for the kul, the deity and the Pitrs who gave you birth. So do the turiya Sandhya: bathe, sit at ten at night, and for fifteen minutes do a path with dhoop, deep and camphor for your own deities. Instead four hours go to a movie, reels, Facebook and cursing someone, while bathing, wearing a dhoti and showing a lamp is called pakhand; and it is exactly this abandonment, he says, that gives birth in its strongest form to Pitru Dosha and every Rahu-related dosha, which come slowly rather than at once.
Why is the varshiki done one year after a death?
The speaker says that when someone in the family dies an Akala Mrityu, no Narayana Bali, no Tripindi Shraddha and no Varshiki is done, because nobody waits a year. Yet for the Jivatma the fifteen days of Krishna Paksha are day for the pitrs and Shukla Paksha is their night, so one of our months is a single day for them; the twelve-day journey to Yamlok takes twelve of our months, and that is why the varshiki is done after one year. Now people do the varshiki on the thirteenth day itself or forget it, nobody does the monthly rites, nobody goes to a tirtha for narayana bali after an akal mrityu, has a Srimad Bhagavat done, goes to Gaya or gives daan; the dead are gone, and who watches whether they come for the water?
What should be done if quarrels increase during a sadhana on account of the kula pitrs?
If the matter is of such a kind for the sake of the pitrs of your kula that it recurs again and again — and especially if this quarrelling increases at the time of a sadhana, puja or anushthan — then have the Tripindi and the rest performed in the name of the pitrs of your kula.
Kul Bhairav as the first recourse when pitr are held in bandhan
The speaker says that once you learn — through a dream or from a knowledgeable person — that your Pitr are in Bandhan and mishaps, suffering and stalled progress follow from it, the first and most distinctive thing to do is to take the help of the Bhairav of your own kula, if you know him. Wherever there is a kuldevi there is certainly a Kula Bhairava; every kula has one, subtly or manifestly, and kul Bhairavs are powerful enough to cut every kind of bandhan. He explains that a sadhak of the kula who did high sadhana may, after death, receive the post of kul Bhairav by the devi's Kripa, which is why he becomes a cause of sadgati for the pitr and the kula shaktis alike. So by his puja, archana, seva and anushthan the kul pitr are freed from bandhan.
Precaution: never use pitr mantras directly when the pitr are bound
The speaker warns never to go with half knowledge and use mantras connected with the Pitr directly to free them from Bandhan. If the pitr are bound, you do not know what shakti was sent in Abhichara or what Preta shakti a tantric may have seated alongside them; any anushthan of a pitr mantra then reaches that negative shakti instead of the pitr. You would be doing the puja correctly, he says, but someone else would be taking it.
Why Dattatreya is the safe channel for offerings to bound pitr
The speaker says Bhagavan Dattatreya is a mahashakti in whom the complete form of Brahma, Vishnu and Mahesh is seated. If you take refuge in him and do Tarpana for the Pitr through his 108-name namavali, a medium is created by his Kripa through which the fruit of every auspicious act reaches only your own kul pitr; any Preta shakti present with them gets nothing. It is filtered, he says, so the right thing reaches the right one.
Dattatreya 108-name milk tarpan under a peepal, bargad or bel tree to free bound pitr
The speaker prescribes a Tarpana of Bhagavan Dattatreya's 108 names for bound Pitr, begun on any Thursday, Amavasya or Poornima under a Peepal, Bargad or Bilva tree at a place where worship is done, never a lonely tantra-mantra spot. Raw milk with Gangajal and dissolved Mishri is taken in a brass or silver lota (not copper, especially for a woman), at least half a litre or a paav, and poured at the root with a leaf of the tree or a silver spoon at each namah of the 108 names, after a sankalp with name and Gotra, Akshat, a flower and a one- or ten-rupee coin. White cloth is worn; a woman wears a white saree with a border and a full Ghunghat, for women must never do pitr work without ghunghat. A man of the house is best; failing him the badi bahu, then the chhoti bahu. It is done Amavasya after Amavasya, not daily, and after three Amavasyas he expects the kripa to begin and the pitr to show themselves in dreams.
Datt mala mantra recited 27 times after the tarpan, with a white flower and five camphors
The speaker says that seated under the same tree, right after the Dattatreya milk tarpan, you recite the dattatreya-mala-mantra 27 times holding a white flower, then offer that flower at the root of the Peepal or bargad in Bhagavan Dattatreya's name. Then place five Kapoor pieces with one Laung on each — single cloves, never a pair — light them, pray to Dattatreya and return home.
Why Hanuman can free pitr from every kind of bandhan
The speaker's second upaya for bound Pitr is the prayoga of Hanuman ji, who he says is so all-powerful even today that everyone should know he can free from the Bandhan of every kind of shakti; the tantra granths describe him freeing all from bandhan. If he could free Bhagavan Shri Ram — even if that is held to be by Ram's kripa — what can he not do for ordinary people like us. The Hanuman Chalisa or the bajrang-baan can be used, and even without the Bajrang Baan the Chalisa alone can free the pitr.
Hanuman Chalisa havan of guggul and ghee begun on Amavasya to free bound pitr
The speaker's Hanuman Chalisa Havan for bound Pitr begins on Amavasya: first offer a Langot and chola at a Hanuman temple, then at home, fasting till noon (or on Phalahar), from about 11 o'clock light an agiyari of well-lit cow-dung Upla, take the sankalp with akshat and flower after remembering guru and Ganpati, and give one Ahuti of Guggul mixed with ghee for each chaupai of the Chalisa. A man offers both ghee and guggul; a woman offers guggul only, never ghee, and keeps a Ghunghat. Close with one ahuti each for Ram, Sita, the four brothers, Shiva and Parvati, show the smoke through the whole house and set the fire near the main door. Best done daily from Amavasya to Amavasya; otherwise every Amavasya, or on Tuesdays and Saturdays.
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.
Are there restrictions on an anushthan of Bhagavan Datta?
The fruit of your own path will certainly be obtained — why would it not be, the speaker says. There can be no restrictive matters for an anushthan of Bhagavan Datta; for other anushthans such matters remain. Since Bhagavan Datta is himself in the pitr swaroop and stands for the shanti of the pitrs, there is no such subject for his anushthan.
Can pitru dosha bind the devatas of a house?
Asked how the devatas of a house, bound because of pitru dosha, are to be freed, the speaker says that if the pitrs are bound because of pitru dosha, then the pitrs will not bind the devatas. The matter of pitru dosha is a separate one; there is a very extensive video and a playlist on it on the channel. In brief: devatas will not be bound by themselves; only if, alongside the pitrs, an outside shakti is present will the devatas be bound. However displeased your own pitrs may become, they will not bind the devi devatas of your kul. This can certainly happen, that if there is pitru dosha in the house and your own pitrs are displeased, then because of that your devatas too will be displeased — that why are you doing nothing for the sake of your pitrs. But bound they will be only when an outside shakti, or some abhicharik condition, or something or other, is present there. Because the pitrs of the kul who have now become pitrs, whether of two generations or four, took their birth also by the kripa of those same kul devatas — so they can never bind them. No one can bind a father.
What should be done for an angry pitr who takes sawari?
A listener says one of their pitrs is very angry — the ancestors had beaten him and driven him away — and that when his sawari comes upon someone in the village, they weep a great deal, and now no devata of the house comes any more. You should make arrangements for his sake, the speaker says: first of all you should try to appease him, and if his name and so on is known, you should have a Narayana bali done for him. Along with the Narayana bali, first for at least three months there should be a daily panchbali and a path of the Shrimad Bhagavad Gita made by sankalp in his name. After that they should be taken to the Pishach Mochan tirtha, the Vimal tirtha in Kashi — and it is best if the person on whom the sawari comes goes along with them. Going with them, have a Narayana bali done there, and then have one root path of the Shrimad Bhagavat done. With this much done, their shanti and tripti will certainly happen and their gati should occur; and if it still does not, then the further process should follow after a full year.
A daily path of the seventh, ninth or eleventh adhyaya of the Gita should continue for the pitr even after the karmakands are done.
And when all these karmakands have been had done, the speaker says, even after that a path should keep taking place daily for his sake — the seventh adhyaya, or the eleventh adhyaya, or the ninth adhyaya of the Shrimad Bhagavad Gita, any one adhyaya, in Hindi itself. Or if some Brahmin does the puja of Shaligram ji, then if he does the path by sankalp for their sake and offers it, that is exceedingly excellent. And the older these become, the more uproar they will create, the more trouble they will cause. If one wants to do it independently, do the fourth adhyaya, or as far as the stuti goes, do the eleventh adhyaya.
Why does a pitr say he will destroy everyone?
A listener says that when the sawari comes, it says it will ruin them all. See, brother, the speaker says: understand it this way — if in the living state suffering was given to someone, then this happens. You will all have heard that the father takes birth as the son. That is true: if we earned ten crore rupees, did not spend it, and my attachment remained with that wealth — earlier it used to be gold and silver — then, saying we have so much wealth and did not spend it, since attachment to it did not end, we will take birth again in the third or fourth generation and will waste and finish whatever wealth remained. This is the karma chakra. It is for this reason it is said that at the last time one should become detached.
What is the mahima of Kurukshetra for the pitrs?
The mahima of Kurukshetra is infinite, the speaker says, and the greatest mahima there is this: that if one performs tarpan there for the sake of ones pitrs, or does pind daan there, then they certainly attain swarga. Such is the vardan of Bhagavan there.
May the photo of a departed relative be kept and worshipped at home?
It is a matter of ones own bhavna, the speaker says: if your bhavna is joined with them, you can keep them. As far as pujan is concerned, pujan should be within a limit, in his view — whoever a person loves, father, mother, grandfather, maternal grandfather, keep theirs. And as far as puja path goes, rather than doing their puja path in that way, one should do a path of Bhagavan, of the Gita and so on, and dedicate it for their sake; that is the most excellent puja. Otherwise, if you do their puja, their atma will be bound, will then not take gati, and will be caught in attachment.
Does a Gita path in Hindi give the same fruit as in Sanskrit, and which way should a pitr photo face?
On the first matter, the speaker says that if photos are kept, their face should be toward the south direction; yours will then fall toward the north, and your face will be toward the south when you make pranam to them. As to the fruit: when you do the path in Hindi you will remain devotedly surrendered in bhav and will understand the subject, so you will certainly get the fruit. And when you have done the path in Hindi for two, four or six months, then gradually begin in Sanskrit — then your bhav will also remain, the joy of reciting in Sanskrit will be of a different kind, and because it is the dev vani its fruit increases many times over.
Can pind daan still be done eleven years after a death?
A listener says his father passed away eleven years ago and the pindan has not been done. It can absolutely be done, brother, the speaker answers: have it done at a tirtha kshetra. Go to a tirtha kshetra and have it done there.
What does a shakti or pitr in one's own kula do to a beginning sadhak?
Another subject arises here, which applies also to Shani's presence in the ninth and tenth bhavas, he says: the effect of the pitrs of one's kula, or of a shakti present in the kula. When the person begins sadhana, the effect starts coming very quickly; if there were sadhaks in the kula, they begin to give effect directly. The person becomes very tense — is this good or bad, are these things I am seeing right or wrong, he cannot tell. And if by mistake Rahu's influence comes into it, he is disturbed still more, because Rahu begins to give a state of great bhram: even the real will seem to be bhram, and what is bhram is bhram anyway.
What if a brother or sister died without sadgati?
If in the kula a brother or sister of yours has died in any manner and their sadgati could not be accomplished, and Shani Deva is present in the third bhava — or here it also extends to Shani's drishti falling there, especially if Ketu is present there and Shani's aspect, the third aspect or any aspect, is falling on it — and if the death occurred, whether in the womb, after prana came, or later, or at any time at all; and if you did not have their sadgati performed, or it has not happened, which generally it has not, since he says 99% of people do not get it done today for want of knowledge and awareness — then they are present, and you begin sadhana.
How do such departed relatives make themselves known?
Of anyone at all, he says — begin the sadhana of a devi, of a devata, begin japa of the Panchakshari, begin anything. Then know one thing: they will certainly be affected, they will certainly begin to come in dreams, they will certainly begin to be visible to you. Their form may be anything at all — not necessarily appearing as a brother or a sister; they may appear as a devata, or as a serpent, as a daitya, as a devata, or in the forms of various kinds of animals. But they will make full effort to make you aware. They become very greatly affected.
What should be done for a departed relative whose gati is not accomplished?
If you perform shraddha and the rest for them a little vidhivat at tirtha kshetras, he says, and their gati is accomplished, then very good. If gati is not being accomplished, then know at once that they become your helpers — because you are doing satvik sadhanas. Keep this straight and clear, he says: not by doing shudra sadhana.
Is fasting with one Kali Chalisa path enough on Amavasya, and what lamp is lit under the peepal?
Asked whether fasting for Ma Kali on Amavasya and doing one path of the Kali Chalisa will be all right and whether Ma will be pleased, he answers: she certainly will. Along with it, do not do only the Kali Chalisa but also do the path of her stotra and satnam, and do the path of the 108 names. Asked whether, on every Amavasya, one should light a lamp of flour or of clay under the peepal tree for the pitrs, he answers that a flour lamp will be very good — light a lamp of grain and it will be good.
Can Dattatreya's 108-name tarpan and the pitr rite be done on the same day?
Asked whether the 108-name tarpan of Bhagavan Dattatreya ji for the kula pitrs and the pitr rite can both be done on one day, and whether to do it on the 26th or 27th, he answers: do it early in the morning on the 27th; if it is to be done in the afternoon, then do it on the 26th. Asked by someone who has accomplished the siddhi of the Kaal Bhairav Ashtak whether he may do this besides Mahabhairav, for help, he answers: you certainly can.
What should be done for the Pitrs and Kula deities at Kamarupa?
Worship there for your own Aradhya, your deity, your Kula's powers and your Kula's Pitrs, all of them. Give Daan for the Pitrs; if you can have Pind done in the Brahmaputra, do the Tripindi. If not, sit there and scatter grain for the fish, or give a Daan, or perform a Tarpan as capacity allows.
Can a deceased family member's photo be kept in the puja room?
Asked whether the photo of a dead family member can be placed at the home's place of worship and worshipped there, the speaker says no. He says people who do it out of attachment and lack of knowledge, setting the photo among the gods, invite great destruction on the house: a major Pitru Dosha forms, a deva-dosha forms as well, and the family receives both a deva Shraap and a pitru shraap. The only exception he allows is a deliberate tantric seating, which he treats as a separate case.
Special case: a dead person deliberately seated in the house by a tantric
The speaker sets one case apart from the general rule against ancestor photos in the puja room. If, after an untimely death, a Sadhak or a tantric has knowingly seated that very person in the house, and the family now worships them alongside the gods on that basis, he says that is their personal matter and they may do it. The prohibition, he says, is for ordinary people who do it without any such knowledge.
Why deity mantras hurt an ancestor seated in the puja room
The speaker says the Pitr fall in the category of Upadeva; they are not of one kind, many types are described, and some among them, whose gati has not happened, are connected with the Preta yoni. If such ancestors are seated in the place of worship, he says, the very mantras with which the gods are worshipped begin to cause them pain. His example is Hanuman Chalisa and bajrang-baan: the jurisdiction there is wrong to begin with, so the energy produced by that recitation hurts the bodies of the ancestors.
Three places where the ancestors sit in a home
The speaker names three places held to be the ancestors' in a house. First, their official place is the main door's chaukhat, the doorframe, not the trikut that people build today. Second, Tulsi, where the subtle portions of different kinds of Pitr are held to reside, so that water offered to Tulsi or to Surya Narayan reaches them and satisfies them. Third, symbolically and subtly, the feet of the house's ishta or kul deity whose main image stands in the puja room, but he says this never means placing the photos of one's dead beside those feet; doing so creates dosha.
Kitchen drinking-water spot as a seat of the ancestors
The speaker says the kitchen, where food is cooked, is held to be in the agneya corner of the house, and that within that kitchen the drinking-water place, whether made in its Ishan corner, its Nairutya corner, or towards the west, is a place over which the ancestors have authority; they are held to be present there. This is why, he says, people of older regions and villages who still keep the old beliefs light a lamp at the drinking-water spot every evening, and the Pitr bestow grace. He adds that Bhagavati Nairutya Lakshmi is also seated at that very spot.
Where should ancestors' photos be placed in the house?
The speaker says the ancestors' general place in a house is the Nairutya corner, the south-west, or the stretch of the south adjoining it, rather than the south direction as such; people simply say "south" because it is the door of Yama, the lord of that direction, under whom the Pitr fall, and he says that is also correct and shastric. So the photos of the ancestors should be put up on the south wall, or fixed against the nairutya corner towards the west, and given their place there; never, he says, in the home's place of worship.
Why sentiment-driven worship of an ancestor in the puja room turns harmful
The speaker says that if a dead relative is given a place in the puja room, then some day, when the family's punya is exhausted, it will cause trouble. Today one may worship them there in one's own made-up way, light a big lamp daily and offer bhog daily out of feeling, and within that feeling it may seem proper, but in time it becomes a source of trouble because the ancestor is being hurt. Their form has changed, he says; they will not run by your rules but by the rule laid down for them, and their pain or pleasure follows that rule. Treating one's father's photo as God among the gods is a bhav, but in reality, he says, by seating them there you are only causing them pain.
How to worship ancestors once they are given their proper place
The speaker says that once the ancestors have been seated at the place and in the direction that is properly theirs, one should light dhoop and deep before them, offer flowers, offer bhog, and recite the Bhagavad Gita as far as one is able. From that, he says, they will certainly be satisfied and will give their blessings in the right way; if their gati has really not happened and they are still there, they will never let any trouble come in future, and if their gati has happened, the punya still reaches you. Service and worship done in the wrong place in the wrong way, he says, only increases your troubles.
How can bound family deities be freed if a father died due to black magic?
If a father died due to black magic and family deities remain bound by an active black-magic entity in the house, daily recitation of Chapter 11 of the Shrimad Bhagavad Gita — combined with Kusha-Tulsi water, Ratri Suktam, and house fumigation — severs that influence and breaks the bondage of ancestral spirits and family deities.
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.
No deity worship or festivals at home until the first Varshiki Shradh
The speaker says that when a family member dies, the rule for the following year is that no worship of the deities is done in the house until the same tithi and month return the next year and the first Varshiki Shradh is performed. He says no Navratri puja, no Shivratri, and no festival such as Diwali or Chhath is celebrated in that period. He adds that the topic came up because in Pitr Paksha many people wrote asking whether they may do anything for a relative who died only two or three months earlier, or must wait a year.
Early Varshiki plus a fake year of no worship to save money invites Pitru Dosha
The speaker describes a trick some households play: they do the Varshiki right after the thirteenth day and then announce that no puja will happen at home until next year, to save the 15-20 thousand of Navratri, the Shivratri and Diwali costs, and the year's ghee and oil. He says that same cleverness gets written back against them. Either do the monthly Shradh every month and leave the varshiki for after a full year, only then coming out of Sutak, or, if the varshiki is done early, resume deity worship. Deceiving the deities this way, he says, deceives your own life and your children; the lineage suffers later, an astrologer then finds Pitru Dosha in the horoscope, and people call it humbug instead of tracing it to their own act.
Monthly Pind Daan in the year before Varshiki: donations are no substitute if a priest is available
The speaker addresses the family that has not done the Varshiki after the thirteenth day and has taken up the rule of monthly Shradh and Pind Daan on the death tithi, but wants to replace the pind daan with a donation to Brahmins or someone else in the deceased's name. He says that can be accepted only if no suitable person is available or there is genuinely no time. If one is anywhere in India where a learned person able to perform the shradh exists, one should take out one day a month for those who gave this body. He adds that being away for a job or business is no excuse: find someone nearby, since people there die too and have their shradh done, and do it there.
Gita path in the mourning year: which chapters and how to sit
The speaker says there is no bar at all on Bhagavad Gita path in the year of mourning; everyone should do it through the whole year. If all 18 chapters are not possible, he says to read the third or the seventh chapter in Hindi with its mahatmya so the meaning is understood, and then the thirteenth chapter with full attention; at most it takes 15 minutes and can be done daily. One should not sit at the puja place but a little away or outside, on a Kusha Asana in white clothes, may do Achamana, wear a Pavitri and tie the Shikha, and keep the Yajnopavita in its normal position, remembering Narayan and mentally dedicating the path at his feet for the Sadgati of the departed. Done this way, he says, the grace of the deities and ancestors stays through the year.
Why prayogs at the chaukhat work: Narasimha's seat and the kula's powers
The speaker says the threshold of the main door — the dehri or chaukhat — is held to be the place and asana of Bhagavan Narasimha, and that the kul pitr and the kula's protective powers are always present there. At godhuli bela, the twilight between day and night which is Narasimha's own time, his tattva is certainly present at that spot, so any prayog done there at that hour gives a very special effect. Through the chaukhat, he says, the protection of the house and the satisfaction of the kul devatas and kul pitr can certainly be achieved.
When the kul pitr chaukhat prayog is called for
The speaker says the first prayog is for when it has become clear that the kul pitr of the house are displeased and unsatisfied with you, or that pitr dosha or a shrap is somehow present in your kundali or your life. It is the first prayog especially for those troubled by upari shaktis or vayavya baadha, and above all if pitr dosha is present. How and how fast pitr dosha attaches, he says, has been explained in earlier talks — the ill effect seems to come very quickly, but there are many reasons behind it.
Who may perform the kul pitr chaukhat prayog
The speaker says the kul pitr prayog has a morning and an evening part. The morning part may be done by any man of the house or by any kula vadhu — the sons, the daughter-in-law, whichever married women are there. But the unmarried daughter of the house must not do this prayog; he asks that this be kept in mind.
Morning chaukhat seva for the kul pitr
The speaker says the morning prayog is done after one's own bath (sweeping and mopping may come first, but the bath must precede the prayog), and preferably before the daily puja: prepare the puja place fully but do not sit down for puja — only light the karma-sakshi lamp there, then come to the chaukhat. Wash the chaukhat well top and bottom, apply chandan ittar (rose water and agaru if allergic), wipe it with a good cloth, place two small kusha seats of two blades each on either side, set a one-wick ghee lamp of clay or brass on each, and light them saying: may the kul pitr of our house be pleased, show grace, protect our house, and forgive whatever known or unknown dosha or offence we have committed. It is to be done within one hour of sunrise.
Precaution: women must not give the kul pitr argha from a copper vessel
For the argha to the kul pitr at the chaukhat, the speaker says, any vessel may be taken except a copper one in the case of women: women will not give it from a copper vessel, men may. A woman may use brass, or even a steel vessel without any dosha; otherwise the small leaf-made cup, a dona, may also be used.
Argha to the kul pitr at the chaukhat
The speaker says to mix tal mishri in water to make sweet water, add five to ten grains or a pinch of black til, and give argha with it on both sides of the chaukhat, where the lamps stand, for the kul pitr. There is no special mantra — it is a bhava-led vidhan that gives its effect through feeling — but if one wishes, one may say "kul pitribhyo namah" while giving the argha, without adding pranav or anything else to it.
Arghya to Surya after the kul pitr argha
After the kul pitr argha, the speaker says, give arghya to Bhagavan Surya Narayana with plain water — nothing mixed into it — while doing japa of Surya's mantras, or his namavali of twelve names, or the Gayatri if one holds the adhikar for it. Those who perform sandhya upasana and have their own sandhya vidhi give him the arghya according to that sandhya.
Evening chaukhat seva for the kul pitr
In the evening, the speaker says, either wash the chaukhat again or soak a clean white cloth in rose water or ittar and make the whole chaukhat fragrant with it. Then at both corners apply chandan — first white chandan below, then yellow chandan on it (chandan is applied in the morning too). Make very small chaumukh lamps of wheat flour, lay kusha seats of two blades on each side as in the morning, set one atta lamp on each side, fill them with mustard oil and light them for the kul pitr, saying: be pleased with us and forgive whatever offence we have committed.
Duration of the kul pitr chaukhat prayog: one krishna paksha
The speaker says the kul pitr chaukhat prayog is to be done for one paksha at the least: in the krishna paksha, from Pratipada up to and including Amavasya. He later adds that it runs fifteen days, alongside the fifteen-day kuldevi prayog that follows in the shukla paksha up to Purnima; one may do both or only one.
Feeding a creature before eating during the kul pitr prayog
Every day of the prayog, the speaker says, once the chaukhat lamps are lit, arghya has been given to Surya and one's own daily puja is done, feed a cow, a dog, a crow, ants, some human being, or any of these five — as much as one's capacity and wish allow, even a single biscuit or a single roti — and only then let food enter one's own mouth.
Gita chapter 7 with kusha water for the kul pitr
If one gets time at midday during the kul pitr prayog, the speaker says, recite the seventh chapter of the Shrimad Bhagavad Gita — in Hindi is fine — with a lota of water in front into which kusha has been put, and be sure to sprinkle that water in the house and on the chaukhat. This may be done at midday or in the morning as part of one's own puja-paath. Together with the chaukhat seva, he says, it becomes a most divine prayog for the pleasure and peace of the kul pitr and for release from their wrath.
Does the chaukhat prayog remove pitr dosha permanently?
No — the speaker stresses that this is temporary, not a permanent remedy. Even if the pitr's affliction is pressing on you at full force, they will at once become calm, their wrath will subside and they will stop troubling you in dreams or in daily life. But the complete solution, he says, is that once they are fully appeased, one should get Narayana Bali, Tripindi and the like, and a Bhagwat, done for their gati so they are fully sent onward — they are not to be kept held back. When Narayana Bali is done, he says, will be covered separately.
What does the chaukhat do for a household afflicted by abhichar?
For those afflicted by abhichar, where a great obstruction of tantra-mantra and bhoot-pret has arisen in the house, the speaker says: if the chaukhat stands, only then will you be saved. If you begin fully giving seva and puja to the chaukhat, he says Bhagavan Narasimha will tear open the chests of your enemies, and will make your pitrs so capable that those who do tantra-mantra will have it turned back upon them.
What should be kept beside the tulsi plant, and from when?
The speaker says a tulsi plant must be in the house and must receive seva; and from the Mesh Sankranti that has just set in, up to the Bhadrapada Sankranti, keep at least one clay kalash there, wrapped in red cloth and filled with water. Many pitrs and dev-pitrs dwell near the tulsi tree; they are satisfied through Narayana and Bhagavati Tulsi, and their blessing fills a house with wealth and grain.
Will pitrs cause harm if water and a lamp are kept for them at home?
Not at all, the speaker answers. Understand the importance of the sthan, he says: two have a right over a source of water — first the yakshas, second the pitrs. Two devatas are angered most by harming water: first the yaksha and second the pitr.
In which places of the house should water be kept for the pitrs?
Three, the speaker says: first the chaukhat; second the kitchen — its ishan kona, or nairitya kona, or the western direction; and third the sthan of tulsi ji. His own view is to keep it wherever convenient, since one cannot demolish things over a direction. The water source kept at such a place belongs to the pitrs alone.
Can any spirit help itself to water placed for the pitrs?
No. The speaker says the pitrs will give it to whom they wish; you are not giving it directly to anyone, and no one will be able to take it. Even if a brahmarakshas were sitting there playing cricket with you, calling you friend, when it needs water it will have to ask you — it cannot take and drink it.
What should be done if someone asks for food at the chaukhat in a dream?
If you see especially that someone at the chaukhat is asking you for grain, for akshat, for water, the speaker says the first thing to do is a panchbali for the pitrs, done separately and specially on the Amavasya tithi. And if possible, call a vedapathi brahmin who does not consume khaini, tobacco, gutka, beedi or liquor — or one of the kshatriya varna, or of the vaishya varna; he must be a dvij.
What should the invited brahmin be fed, and who should not eat it?
They should be fed kheer, and it is better if they come to the house and cross the chaukhat rather than being fed at the temple. But knowledgeable people, the speaker says, do not eat kheer on that day, because in taking that meal their own punya will be spent. Those with no punya will simply come, spoil your matter and leave — and if such a person rubs khaini after eating, the pret gets it too.
What is the summary remedy for a dream of being asked for grain, akshat or water at the chaukhat?
If such a dream comes, the speaker says, call a brahmin to your own house and feed him kheer made of milk; or, if you have difficulty with that, then feed gau mata. This is the very first thing that should be done, and certainly should be done.
Why does a new mother in janma sutak show signs of abhichar?
The speaker says an abhicharik state is possible, but that in ninety-nine per cent of cases what happens is that an abhichar already in place turns ugra at that time. The dosha of sthan-ullanghan attaches — she has gone to a hospital, and there are fifty kinds of subject at such a place. Pitrs already in difficulty can also give some trouble. But the greatest matter present in this, he says, is connected with Dakini dosha.
Do the yantra tarpan once a paksha or on amavasya; for a grihastha the kula pitru is the first devata
Do the tarpan once in a paksha, or on the day of amavasya; even if there is no problem at all, doing tarpan will be very good. People do not do pitru tarpan daily, he says; pitru tarpan is not known, and in the Pitru Paksha the tarpan does not get done of itself. So do this at that time — it will bring great joy and your pitrus will be extremely pleased that their child is doing tarpan. You will be doing the tarpan of the deity, but the satisfaction from that tarpan reaches them too, because for you householders the first devata is the kula's own pitru; so the deity, the shakti of your kula, your aradhya, will satisfy them.
What does the Kalika Purana say about Saubhagya Kund?
In the Kalika Purana, the speaker says, you will find it stated that this kund was constructed by the devatas, by Devraj Indra and the devatas. And when one bathes on its western bank according to the vidhi, performs mundan, or does any karma for the sake of one's pitr, then the pitr obtain the attainment of devi lok. One should bathe there, give arghya, and afterwards — and especially when bathing — always make a sankalp.
What fruit is promised for the darshan of Kamakhya?
In Bhagavati's mahatmya it is said that the fruit which a man obtains from 1000 Rajasuya yajnas and 100 Agnishtoma yajnas is obtained by him simply by taking darshan of Bhagavati Kamakhya. It is also written in the Yogini Tantra that those who wish to be freed from dev rin, pitr rin and matri rin should go to Kamakhya with a feeling of bhakti and take darshan, touch and drink the water of the Devi's yoni mandal, and they are freed of that rin, because this is a matri pitha. Whoever performs the tirtha yatra and comes to this place obtains the fruit of an ashwamedha yajna.
On Chaitra Shukla Ashtami all tirthas and devatas bathe in the Brahmaputra, and pind daan with that water or Kamakhya's water gives the pitr the akshaya lok
The Mahabhagavat has this subject too: that in the month of Chaitra, on the tithi of Shukla Ashtami, all the tirthas and all the devatas bathe according to the vidhi in the waters of the Brahmaputra river, the Brahmaputra Nad, and with a feeling of bhakti come into the kshetra of Bhagavati Kamakhya. If a human being bathes at that time and takes darshan of Bhagavati, then by her kripa, through their archan and pujan, release from the bandhan of existence certainly takes place. And if water obtained from the Brahmaputra Nad, or from the chief pitha of Bhagavati where the water issues, is used in the pind for pind daan for the forebears, then the pitr attain the akshaya lok — that is, they do not decay again and there is no further birth.
How a planned abhichar binds a worshipping household's kul shakti and kul pitrs
The speaker says an ordinary abhichar will not work on a household that worships regularly, gives bhog and bhent to its shaktis and knows its kul devi-devta; what works is a fully planned abhichar, which he describes from his own life experience of how people cheat. The enemy first obtains the secret of the house: which shakti is worshipped and how she is propitiated. He then tries to bind the Kul Shakti by vachan, bhog or mantric power; lesser lok-devs are stopped, while a great shakti worshipped for long resists and warns the family through Swapna or through whoever receives her sawari. If no warning comes, she has already been stopped. After her, the kul Pitrs, who always stand at the door while the kul shaktis keep watch from the puja sthan, are stopped by bhog or other means. All of this is infiltration needing full knowledge of the house; only then is the abhichar itself applied.
What should be done on Sarvapitri Amavasya?
Tomorrow is the last tithi of Pitru Paksha. Whether or not you do anything else, make puri and kheer and feed it to Gau Mata with your own hand. Do that much without fail — recite or not, worship or not, but certainly offer the Naivedya to Bhagavati Gau.
What should be done on Sarvapitri Amavasya if you are away and cannot cook?
Buy sweets made of milk — half a kilo, a quarter, whatever you are able — and place them on a leaf plate, so that if Gau Mata eats the plate too it does no harm. Not the foam or plastic kind. And say plainly: this is the capacity I have, this is my reverence; be pleased with this alone.
At the birth of the seventh generation the bound ancestor is released automatically
When the seventh generation is born — take the father of your grandfather's grandfather — then as soon as you were born his mukti happens of itself; he will not remain bound. Unless you have given him a place and worshipped him, which is a separate matter, then even if no kriya karma was done for him, he will move on from that yoni and will not stay stuck there.
How far is purity and impurity reckoned?
This is also why the subject of shuddhi and ashuddhi is reckoned only up to seven generations, he says. If seven pass, only then is one pure; if seven pass, only then is one impure — a matter listeners will have heard in the discourses of sants.
Cremation leaves no remains for tantra to work on, since Agni's touch alone purifies
In Sanatan, he says, when someone dies no remnant of his body survives: he is handed over to Bhagavan Agni Dev, and those whom Agni touches become pure by that alone. The asthis are immersed in Ganga ji or in some such divine river nearby. He may wander as a bhoot or pret on account of his karma, but no remnant of him is left, and after a time his gati will occur.
A pitr of the upadevata category cannot reach the divine lokas, so his place is the threshold
If he has remained only a pret of the Upadevata category, then even though he has become a capable pitr, his gati is in this very loka and he cannot go to the divine lokas. So his place will be in that same chaukhat, and he will remain present in that chaukhat as an ugra devata for your house.
By Devi Ganga's kripa he stands awake at the threshold with the kula pitrs and earns his own gati
He will remain awake in that place of his own accord, the speaker says — by the kripa of Bhagavati Devi Ganga he will stand there together with your kula pitrs, and by that very work he will obtain his own gati.
He is nourished through the daily panchbali — grain for the ants, sugar scattered, the dogs fed
Through the panchbali you perform daily, he says: when you put out grain for the ants, when you put out food, whatever sugar powder you scatter, whatever you feed to the dogs. By these very means he obtains nourishment of the body in that yoni, and having been nourished he stands ready there for the protection of your family.
No separate puja, dhoop or deep is required — the arrangement is a system of tantra already built
No. He says no separate puja-paath, dhoop, deep or batti is to be done for them and nothing extra is required — this is a system of tantra already constructed beforehand.
The demand for a written source comes from people who do not follow what is written anyway
Asked where it is written, he answers that they do not accept what is written in any case. It is written, he says, that one should rise before sunrise and complete sandhya while the stars are still visible — do you do it? It is written that if you earn ten thousand, three thousand of it should be put into service for your pitrs, for Gau Mata and for panchbali — do you do it?
The share you keep back comes back as an illness and eats you
What you eat up, he says, then comes back as an illness and eats you. Those people will take their share come what may; the cut has to be given. This is compulsory, because you are a human being, their blood is inside you, and you were born on account of them: it is a rin. If you want release from that rin, do tirtha yatras and live and move according to the vidhi.
Live within niti and niyam and the pitrs give a thousand in place of a hundred
Cry as much as you like, he says: it will make no difference to them, they are bound and can do nothing even if they wish to. When will they? When you live within niti and niyam — then they will give you a thousand in place of a hundred.
A vessel of water for the pitrs must stand in the kitchen all twelve months
A vessel of water. He recalls that at this month's Sankranti he had said to keep water in a ghada for one's pitrs without fail. For all twelve months a vessel of water must certainly be in your kitchen — that is the place of the pitrs, and the pitrs who dwell there bring release from diseases.
What relation does Bhagavati bear to the pitrs?
He asks: whose daughter is Bhagavati? Himalaya's. Who is her mother? Bhagavati Mena. Who is the father of Bhagavati Mena? On that reckoning, he says, if you look at it so, Bhagavati is the granddaughter of these pitrs — she has been called the daughter of the pitrs.
Who receives worship first at any large function?
You cannot worship Jagadamba first, he says. Whenever a large function occurs, if a pandit ji or brahman ji who follows the vidhi-vidhan has come, he will first of all have the Nandi shraddh performed — the Nandi-mukh shraddh, the shraddh performed at a time of gladness. There the place belongs first to the pitrs, the right belongs first to the pitrs. After that it is Ganapati ji's, and only then that of the other devi-devatas.
The vessel goes in the Ishan kona, with an evening ghee lamp on kusha beside it
Keep the vessel of water in the Ishan kona, he says, or leave the corner aside if you wish — people begin discussing kona and vastu and at once grow weary of how many rules there are. If you keep a good vessel which you wash daily and fill with water, and in the evening light a ghee lamp on kusha at that place, you will be saved from diseases a great deal.
What effect do the pitrs have on disease?
Whatever the cause of a disease about to arise in your body — a dosha, a dosha in the kundali, prarabdha — the pitrs, he says, carry the hundred per cent of it down to a level at which after some time it decays. It does not stay as it was: a lifelong disease will end in five or ten years, and a disease of five or ten years will end within a year. That is their samarthya in that place.
A house will keep an RO and every fashion but not one earthen ghada
Because, he says, you will not give that place. You will keep an RO and whatever else is in fashion nowadays, but you cannot keep one earthen ghada, or any good and beautiful vessel for drinking water, and cannot keep one place for them — as there used to be in earlier times. That, he says, is the reason earlier people used to be very well and free of disease.
The threshold belongs to the pitrs — it is stepped over, never trodden on or given to pets
A foot must not be placed there at all — the place belongs to the pitrs, so step over it and come and go. When you seat dogs and cats and rabbits upon it and coo over them, he says, then afterwards they do that same cooing in your life, and you may weep and curse as much as you like, but you will have to undergo it.
Can the pitrs help directly?
When you keep your pitrs in a pure state and serve them in the proper manner, he says, then they hold the capacity to help in a direct manner. He calls it an experience of his own life, and says he does not usually relate his own experiences because they will not be digested — whatever is beyond your reach appears imaginary, as Brahmaloka does when you have not seen it, or as air would if you had not seen it.
The first two tasks are a chaukhat at the house and drinking water kept in a ghada in the kitchen
The very first work you should do, he says: make a chaukhat at your house; and in your kitchen let there be an arrangement for keeping drinking water — not in tanks, but in a ghada or in some such vessel. These two things must certainly be there.
Tapobala rises and the malin pitrs turn shubhra, capable and engaged in your protection
Your tapobala will begin to increase, he says. The pitrs will begin to become of a shubhra hue; the upa-pitrs and the malin pitrs will become capable and pure and will become engaged in your protection, becoming those who stand with you at every step.
After the house and the temple, the tirtha dham comes next, undertaken for the kula pitrs
So the house is done and the temple outside the house is done, he says; after these two, advance towards the tirtha dham. Think for the sake of the kula pitrs. If you want the samarthya and awakening of the mantras completely, then the responsibility of restoring all those whom you have destroyed in your life, your kula and your ancestors, is this generation's.
This generation has seen the old ways and borne the tragedies, and the future rests on it
You are a generation, he says, that has seen all the things of earlier times and has borne great tragedies, and the future rests on you. If you dismiss these things as superstition and walk away with abuse, then when your next generation suffers it will abuse you; and if you prepare it today, that same generation will thank you tomorrow and call you my great grandfather.
The listener has not done his own pindadan, nor his pitrs', nor entered vanaprastha
You have not yet performed your own Pind Daan, he says, nor given the pind of your pitrs; you have not entered vanaprastha; you have not renounced everything. You are still new and young, your marriage is still to happen — and you are saying that touching a pig will bring you sadgati. What is your standing, he asks; before you an upadesh of that level should never be given at all.
They were calling during your good phase, and you gave it no importance then
Why? Because when the time was good, when you were full of wealth and grain, when everything was going well in your kula parampara and family — at that very time you gave these things no importance. At that time these people were crying out: ask after us, we too are hungry and thirsty, your duty stands towards us as well. At that time it was not visible to you. When that karma of yours was completed and that phase passed, now you are undergoing it.
What does it mean if oil seeps from the Bhairav lamp or water from the pitr kalash?
The speaker says you should simply change them properly and not read anything into it. He cannot say that seeping oil means inauspiciousness or that seeping water is good or bad. A jointed lamp can leak, whereas ghee is hard and sets below so it does not; and a pot leaks a little by its fine pores, which is exactly why the water in it stays cool — for it not to seep at all is not possible.
Which lamps are lit at the threshold, and can a chaumukha lamp be used?
A chaumukha lamp you can indeed put on the chaukhat, the speaker says, but rather than kindling a great many lamps, two lamps are enough. Whether it is a ghee lamp or an oil lamp will depend on whose lamps you are kindling at the threshold — because there the lamp of Bhagavan Narsingh will also be kindled; there it is kindled for the pitr as well, for the kul pitr; there it is done for the kul Bhairav ji too, and for the kuldevi too. So it will depend on whose lamp you are kindling.
Can sadhana be done after a father's death, and which adhyaya?
Brother, you can do sadhana even now, the speaker says. In sadhana, do the sadhana of the Shrimad Bhagavad Gita. If the father's death has happened having attained a full life, then recite the tenth adhyaya, take the sankalp and do their sadhana. If it is sudden and the like, then recite the seventh adhyaya or the eleventh adhyaya.
Can Vedic mantras heard in a dream be japa'd without the janeu?
A listener says Vedic mantras are being spoken in his dream and asks whether he may begin their japa, adding that his janeu was not done after marriage. When the sacred thread itself has not been done for you, how can you do Vedic mantras, the speaker asks. If you are doing them in the dream, then it is the grace of some pitr or other, and they want you to do it — so you should get the janeu done. Without the janeu, whether you meet it in a dream or meet it in person, you cannot do Vedic mantras by any adhikar at all.
In what order does a shatkarma prayoga destroy a household?
It is not only Bhagavati Baglamukhi who stambhs the intellect, the speaker says. When an enemy makes a shatkarma prayoga upon you in tantra, then vidveshan among yourselves, vidveshan within the family, comes first of all — there will be quarrels first. When quarrelling begins you will abandon puja paath; in anger and in the quarrel you will insult one another, and the kul shaktis will begin to be displeased. Gradually you will insult the pitr too, and in anger speak harsh words to your ancestors.
How does one obtain the kuldevi's grace in Shravan?
Perform the seva of the kuldevi especially through the whole Shravan month along with Sadashiva, the speaker says. Shravan Shukla Paksha Saptami is Kuldevi Saptami: those whose kuldevi puja falls in the Krishna Paksha should do it in the Krishna Paksha, and those whose falls in the Shukla Paksha should do the kuldevi puja on the Shukla Paksha Saptami. For the kul pitr, for all the pitr situated in naag form, perform special naag pujan on the Panchami tithi; the full vidhi vidhan has been made separately on the channel, and it costs two hundred to three hundred rupees.
The vyakhyan of nar and Narayan is deferred, and three generations are examined for a pret running with the pitr.
Asked who nar and Narayan are, the speaker says the explanation of this is very excellent but that he will not speak more today; some other time. Asked how one may have the nivaran done, so that it goes away forever, when a pret sent by another has been running with the pitr in a house for three generations, he says first that if it has been three generations then it will have kept them troubled for three generations; and second, that if it is with the pitr then two or three questions arise — if it has been three generations, does it not have the capability?
How is a pret that runs with the pitr removed?
If your lineage is increasing, the speaker says, then it does not have the capability. You may have it removed with vidhi vidhan by having a nikari and such prayogas done. If it is with the pitr, then, provided no dosha is attaching to the pitr, or provided your pitr are still strong, it can be removed through them as well. And through Bhagavan Dattatreya, by his special sadhana — by which only the pitr are satisfied and the prets receive distress — it can be removed too.
What is the first instruction when entering the field of tantra?
That whoever explains the subject properly will tell you that if you wish to do tantra sadhana then, whether you are taking diksha or not taking diksha, you must first do some particular path and puja connected with the pitrs. The speaker says he says it safely: recite the eleventh adhyaya of the Gita and dedicate it to your pitrs.
What are the categories of pitrs?
When you go into detail, there are different categories of pitrs according to their age. One is the category about which the channel has already given a live: children who attain death in the womb, or children under twelve years of age, go into the category of the oots. They are called devi putra for those of the house, and for outsiders they will be masan.
What are the two kinds of Ganpati prayoga?
A prayoga of Ganpati is always of two kinds. The first, which is the root prayoga, is upon a supari — and in supari, if it be a silver supari, then it serves particularly for oots, pitrs and everything connected with them. In Vedic or Pauranik pujan you will not at all come to know from the mantras that something is being said for the peace of the pitrs; only a particular marmagya might explain it.
What happens when the silver supari is bathed?
When you come into tantra: if the prayoga is being done through a silver supari, then all your pitrs and oots are being pacified through that medium. As Ganpati is bathed, as the rajat abhishek of Ganpati happens, so all the oots of your house become pleased — and being pleased they will give grace, or if they need gati they will receive gati through Ganpati. As Bhagavati Gauri is pleased they will get a path to move forward. So Gauri Ganpati of silver supari — solid, not hollow.
What can the first mantra of the Argala be used for?
Asked which prayoga is to be done with the first mantra of the Argala, he answers that there are so many things in that mantra that you can use it for whatever purpose you wish. Even for the sake of the pitrs a prayoga can be done with it. Only, you have to speak that thing in the sankalp.
The biggest negative is living on deva kripa and pitr kripa with no arrangement for suraksha
The speaker says the greatest negative is that you were living very well by the grace of the devas and the pitr, but you had made no arrangement for protection. Until such difficulty and sorrow comes upon people they do not become alert about it.
When does a tantric bandhan actually succeed?
The speaker says a tantric bandhan and the rest succeeds only when your pitr do not stand with you. The pitr can never leave your side of their own accord: for them to leave, a great many offences must have been committed by you, or by your parents, or by the people of the generation before them. Only when the pitr leave your side does the effect of all these things begin to fall upon you.
What does gau seva do for the pitr?
The speaker says that when you perform the seva and puja of gau mata and that sort of matter is present there, the kalyan of all of them takes place and their presence too becomes properly established again. He adds that you do this same thing at home as well, and that the chaukhat is so necessary a thing that he touches on it in every live session so that people should not forget it even by mistake.
Can the Gita's eleventh adhyaya be done for the pitr in a Shiva temple, and to whom is it offered?
Yes, the speaker says: the eleventh adhyaya of the Gita for the pitr can be done in a Shiva temple, and offered there. But if Narayana is present there, offering it to him is better; if not, offer it to Shiva ji — because in a former age the Srimad Bhagavad Gita was narrated by Bhagavan Shiva himself. Read the mahatmya and you will find it; so it can absolutely be offered to him too.
What should be done for the pitrs on Amavasya?
A listener describes a dream — seeing a kinnar cooking in a kachchi rasoi, then going into the kitchen to feed him and finding milk, sugar, butter, lassi and flour scattered about — and notes that today was Amavasya. The speaker answers: brother, do it for the pitrs. On the day of Amavasya, for the sake of the pitrs, every single person ought to perform Panchbali.
May one do Dattatreya tarpan for the pitrs under a bilva tree?
A listener says he is doing the path of the seventh adhyaya of the Shrimad Bhagavad Gita as instructed, and asks whether he may sit under a bilva tree and perform the tarpan vidhi for the pitrs with Bhagavan Dattatreya's ashtottara namavali. He answers: if you have done the path of the Shrimad Bhagavad Gita for at least a sava mahina, then start the Bhagavan Dattatreya vidhan, the tarpan one.
Can a married daughter do upaya for a strong pitrudosha in her maike?
A listener says there is a strong pitrudosha in her maike, affecting her sisters and brother, but no solid upaya is being done there, and asks whether she and her husband may do it. He answers that after being married, if you do it without taking dakshina from those people, then nothing will come of it. The plain matter is that you no longer belong to their house; the marriage has taken place and you are now separate. You may do it for your mother and father if you wish, but then, according to the niti and niyam, give — take at least a hundred rupees of dakshina from them, from their side, so that the effect is obtained.
Why must the dakshina be taken?
One way of putting it, he says, is that we are taking our wage — because if you do it otherwise, then the relationship with them from before the marriage and the present situation are two different things. The subject of bhav-pradhanta becomes one thing and the subject of kriya becomes another. So do as much as you wish, whatever you wish; but even a hundred rupees in the month, having told them that for the sake of the japa and tapa we have done — and then let them give it, and it will be deducted from your share.
When could she have done it without taking anything?
Now in this, he says, learned people may put forward many kinds of subjects, saying no, she can absolutely do it. When could she have done it? When you had no brothers, when there was nobody else — then the whole responsibility would have been yours and you two alone would have done it. But there everybody is present, and you are doing it; so then you should do it after obtaining something from there.
May women do Gita path and other upaya for the pitrs?
Asked whether women can do Gita path or any other upaya for the pitrs, he says: absolutely they can. There is no problem in reciting the Bhagavad Gita. Wear the durva ring, the kusha ring.
Should sutak be observed for a divorced cousin living in the same village?
Asked whether the sutak-patak of an uncle's divorced daughter, who had been living in her maike — that is, in the questioner's own village — for ten years should be observed or not, he says: absolutely it should be observed. If her death has occurred here, and she used to live in this very place, then her sutak will be observed with the whole subject, with the full niti and niyam. And for her sake it is you people yourselves who should do everything, for her gati.
What does a dream of a small serpent biting the foot mean?
Asked the meaning of a dream at night in which a small serpent bit the foot and there was much pain in the dream, he tells the listener Akshay that it is a matter connected with the pitrs — the pitrs are in distress.
How can a family get rid of a shakti seated in the kula?
In UP and Bihar there is an abundance of all these things, he says: in every region you will hear of a new one. The chief shaktis are in their own place, but these small shaktis have become worshipped in this form. Asked how one may be freed of them, he answers: where from? If someone in the kula will worship it, how can there be release? You yourselves do not think before bringing an ancestor in. Fathers and grandfathers bring all these things in for the sake of learning, or else out of some greed they bring them and keep them, or if they went into abhichar they give them a place in the house — who will spend money and seat them in Ganga ji, in a divine place, so they just do it this way. After that the descendants that follow have difficulty.
Which mantra should be used for havan in the house?
According to him, ahuti should certainly be given in the house with the mantra of the Argala. It is for both men and women. Do it with the Hanuman Chalisa also; and if with the first mantra of the Argala, then do it with Jayanti Mangala Kali. There are not one but many benefits of doing havan with Jayanti Mangala Kali. The greatest thing is that you do not know which auspicious shakti is in your house, which form of the Devi it is; it is right for every form, it will make every form pushta, it is pushtikarak.
Why does the Jayanti Mangala Kali mantra also satisfy the pitrs?
A thing greater even than that, he says, is that the Swadha form is in it. The Swadha form becomes the cause of the satisfaction of the pitrs; so the pitrs too will be satisfied, and that form of Bhagavati will satisfy the pitrs as well. According to him, a hundred and eight ahutis of the Jayanti Mangala Kali mantra should at the least be done in the house on both Poornima and Amavasya if they fall; and if this thing becomes a practice and your children too begin to do it, then in your kula and khandan a good form of Jagadamba will become established and hardly ever will any particular difficulty come to you. Bearing the prarabdha of punya and paap is a separate matter, but you will not have to do any such karmakand anew.
After such a healing the worship of one's own devi-devta and pitrs is forbidden.
But after that, what? Do not do the puja of the devi and devta of your own house — that is the very first thing. You will have to come here to church every Sunday, you will have to come to the prayer meeting, you will have to accept Yeshu Masih, you will have to accept Mata Mariam. So your pitrs have gone off to fetch oil, and your devi and devta have gone on the Mansarovar yatra; you are told to follow Jesus and Mother Mary instead. This is what is happening.
What about the fear of Varna-sankar after an inter-caste marriage?
Study the ninth chapter of the Shrimad Bhagavad Gita once, thoroughly — what Bhagavan Shri Hari Krishna says on this subject, what he has said regarding Varna-sankarata. The doubt of your heart will be removed and you will then be able to take the right decision.
Havan prayog for the grace of the kula's presiding shakti: purpose and who should do it
The speaker presents a prayog for obtaining the grace of the adhishtatri shakti of one's own kula, and says it is entirely a havanatmak prayog done through fire. He says every person who is afflicted by the shraap of the Kul Shakti, the shraap of the Pitr shakti, or is receiving any kind of dev danda should do it. The causes he lists are a mistake in puja-path, an offence at a temple done knowingly or unknowingly, the breaking of a Shri Vigraha, something of a temple being broken, or a theft done in a temple in confusion; such acts, he says, bring the shraap of the devatas and make the kula's shaktis fully displeased.
Symptoms of dev shraap and pitr shraap
The speaker says that under a dev shraap or pitr shraap the mind becomes so disturbed and confused that a person can do nothing even with every fit means in hand: he may own property worth crores yet not be able to sit and eat properly, or have a twenty-lakh car at the door and not have it in him to put petrol in it. The sign he gives for dev Dosha is that the person keeps asking others what his trouble is and what its root cause is, yet never gets an answer, or hears one and does not accept it. He adds that insulting the devatas produces the same vaicharik state.
Should the arghya to Surya Dev be stopped in sutak?
If you are being forbidden to give water to Surya Dev, then they are saying rightly, he answers. You will be giving water with Gayatri — then from where will you give water now, or by which mantra will you give water at all? And for the pitrs too: if the people of your house and family say that even water cannot be given to the pitrs now, then you should indeed not give it. Make pranam mentally to Surya Dev daily.
Why is the first mantra of the Argala attached in particular?
He adds the first mantra of the Argala, he says, because for it no diksha of any kind is needed. In it the devi-devatas of your house, and however many shaktis there are — the eleven devis who are chief — all of them are satisfied. And there is a further plus point: in it Bhagavati is seated in the form of Swadha, who becomes the cause of the satisfaction of the pitrs. So the pitrs too will be satisfied; when the ahuti falls, Bhagavati Swadha, the Swadha shakti, will satisfy them also.
A bhagat has bound someone's oot pitrs and will not release them — what should be done?
Two things have to be done, Mahi Blog ji, he says. If they are oot, then over an oot the rule of Bhagavan Shri Ganesh holds — all of you should have this information. Because Bhagavan Ganpati in the form of Bal Ganesh, and Batuk Bhairav, both of them — chiefly, from the puja of Ganpati, the oots obtain capacity and shakti. Because with Bhagavan Ganpati there are somewhat tantrokta matters: understand it from just this much, that the head of Bhagavan Shri Ganpati was cut. The rest of the secret has not been written out and told for everything in the puranas.
What does Ganpati's pujan do for the oots of a house?
And the commentators comment in such a way that the mind gets spoilt, he says. So there are many such things which are obtained in a guru parampara, and it is according to that that he is telling you: when you do the pujan of Bhagavan Shri Ganpati, then by that the oots of the house — those that may be of your house — become very pleased, and Ganpati, doing grace, provides them with capacity; their condition becomes right for the house.
What then is the remedy when the oot pitrs are bound?
Whenever the oot pitrs are in a bandhan, then first of all do the pujan of Ganpati; do his sahasrarchan with dhoop and grass. Second, do a havan with the first mantra of the Argala — done by whoever is the first man of the house, that is, the eldest son, if it is possible for him; or have it done by some fit Brahmin if you do not know how to do it yourself.
Such a vidhi exists, but do first what has already been given
Yes, there is such a vidhi, he says — but why do you wish to read into all these things now? You were told the fifth and the ninth; we have already told you what is to be done and how; do that much. Start it, and only then ask; how will it happen by asking only? Begin the sadhana of Bhagavati, begin the sadhana of Bhagavan Ganesh. The whole vidhi-vidhan has been told to you.
Knowingly continuing an offence for years exhausts ancestral punya and lands the offence on later generations.
He says it can never be that no ill effect will come if you knowingly do what you know to be wrong and take pleasure in it, saying it has caused no harm in five, ten or fifty years. Whatever punya karma your ancestors did is still with you and is why you stand; the day it is exhausted and your own crooked deeds awaken, your generations will suffer and will ask what offence they ever committed.
What does the akash deep do for the pitrs?
The speaker says that by it the pitrs are satisfied and the path is opened for them. It is especially for those whose pitr dosha is very strong, who are doing a great deal and yet no sadgati is coming about — particularly where someone has died an untimely death, or been murdered, or died by the stroke of a weapon, and is causing trouble.
What path is prescribed in Kartik for pitrs who are stuck?
In the month of Kartik, taking a sankalp for them, do path of the eleventh adhyaya of the Srimad Bhagavad Gita, or path of the Shri Parvati Gita if you are especially a Bhagwati bhakta; or do the gita and the sahasranama of whoever you are a bhakta of, or the Shri Vishnu Sahasranama, with the sankalp that their gati be accomplished — along with the akash deep.
What else may be done for the pitrs and for one's own ishta in Kartik?
Besides that there is the resort to a tirtha kshetra — if a path can be done for them near Ganga ji, or you have it done by someone, even one day's path and puja in Kartik for them is most excellent and the path is opened. And reading the purana relating to whoever you are a bhakta of, in Kartik, is also most excellent — the Srimad Devi Bhagavat and the Mahapuran for a Bhagwati bhakta, or a sahasrarchan daily if possible.
Narayana pressed Gayasur down with his feet, and he stands today as the Vastu Purush of the Ishan corner
As the yajna neared completion, different deities became established on different limbs; and when Gayasur still began to rise, Bhagavan Narayana placed his feet on his heart and pressed him down into the earth. Gayasur, delighted that Narayana's feet would remain forever on his heart, received many blessings and the boon that the sadgati of the pitrs would occur in his kshetra — hence all tirthas repeatedly and Gaya once. In part, in an amshatmak form, this same Gayasur is established in our house as the Vastu Purush.
What is chiefly done at Pushkar for the pitrs?
Sadhana is done there particularly for the gati and mukti of the pitrs, he says: recitation of the Sahasranama, the Vishnu Sahasranama and the like, by brahmins; or recitation of the Gayatri and so on, and japa, which you may do having taken a sankalpa. That is the best of all. If there is any pitru dosha or anything connected with them, or even for their gati, then by doing sadhana there you may also obtain the grace of the pitrs.
Should a Sayyid or pir be given a place and worshipped at a Hindu home?
The speaker says that wherever the family had the matter read, two things came up: their Pitr were bound, and there was in the house something called a Sayyid among Muslims — a very bad thing — said to have been in their ancestral house from earlier times and now, being old, wanting a place of its own; because of this it would not let their puja complete, and being a Muslim thing it was also troubled by their Hindu worship. The middle path offered was to give it a place somewhere outside the house on their own land and serve it daily with sweet water and batashe. The speaker's stance is that a Hindu family rooted in Sanatani culture should not worship such things; his channel has two or three videos stating clearly that a Sai, pir or fakir is not to be given a place and worshipped. Many sadhaks and devotees, he says, shy away from removing a shakti by means of shakti — 'who will do all that, just worship it at home' — while staunch Sanatanis who by Bhagavati's kripa have the sense not to worship such things do not give in. This family refused, though the elders had begun to waver out of fear for the children; hearing those videos made them firm, and they got in touch to ask what to do.
Dream guidance from the pitr and the kuldevi after a 40-day stotra anushthan
After 40 days, the speaker says, the sadhak had a first-of-its-kind experience: reciting the Ganpati stotra in the evening he drifted, from tiredness, into a sleep-like state, the recitation continuing from memory, and saw an elderly man standing with a staff who kept saying, 'tell everything to the one you are talking with — look at our condition; if you do this knowingly and properly, we will be freed from here and your work too will succeed.' The sadhak dismissed it, since one tends to dream of what one thinks about and he was half asleep. That same night, in a Swapna, a devi appeared in white garments and said: first, properly serve and worship the devi of your kul, Bhagavati, and do it knowing its vidhi-vidhan. When he reported both, the speaker told him: the one you describe is what the household elders, the Pitr, are like, and the devi would be the house devi (Kuldevi) telling you this — so why are the house pitr lying bound?
Dattatreya mala mantra milk tarpan at the threshold through Pitr Paksha to reach bound pitr
The speaker says he gave the sadhak two sadhanas for this Navratri season. The first, in Pitr Paksha, was the dattatreya-mala-mantra sadhana with the full Tarpana vidhi, because Pitr who are in Bandhan cannot receive anything offered for them — whatever you do for the pitr is not reaching them. The two easiest means of getting it through are a tantra prayog of Bhagavan Ganesha and Bhagavan Dattatreya, who is supreme since the three shaktis Brahma, Vishnu and Mahesh reside in him. He prescribed tarpan with milk on the Dattatreya Tantrokta yantra, the tarpan milk to be poured at a Peepal, a Bargad and a Tulsi — and, because a Muslim thing was involved, the tarpan was done at the Chaukhat (threshold) of the house with a lamp lit; he says he will clarify that vidhan further some time. The sadhak did the Datt tarpan by this vidhi for the full sixteen days of Pitr Paksha, from Poornima to Amavasya, and reported great peace from the first day.
Free the pitr first, then weaken the Muslim thing: the Varah-tusk gomutra prayog
The speaker says he shares this experience to show that whatever you do does bear its full effect, but the method has to be changed a little. Once you know clearly that the Pitr are in Bandhan and a Muslim thing is present, the first task is to free the pitr from bandhan — and no single method of bandhan-mukti can be applied everywhere: where a Muslim thing is involved, something must accompany it so that the effect of that thing is reduced. Here two or three such vidhis were done, including a Varah prayog: a boar's tusk was made abhimantrit in cow's urine, Kusha was tied to that tusk, and Gomutra charged with a special mantra was sprinkled in the house. He will not reveal that mantra — it is best given only to the one who needs it; some things must stay secret. All of this weakened the thing, though it was old; but the decisive factor was that everyone in the house was mentally strong, all supported each other and all did the puja, path and havan properly. Quarrels and strife certainly happened and it was not a peaceful time; he kept motivating them: do it, do not give up now. By Bhagavati's Kripa the house has been much at peace since this Navratri, things have become gentle, and special sadhanas have been started again.
Children are offering chocolate on the shivling — whose fault is it?
Children do not do it of themselves, he says. The children do not listen, and above that the grown-ups are doing the same; their guardians are giving them that sanskar. They mock the coming of the pitrs in Pitru Paksha and then go about dressed as ghosts at Halloween, adopting a foreign culture — so what will such children do? They will eat chocolate and offer chocolate. It is the responsibility of the mother and father not to encourage wrong things of this kind, and to explain to the children; explain well and show them by doing, and then why will the children not do it?
What happens to a household's own deities if the Aprajita is taken up?
After doing the Aprajita, distress will come upon the deities of their house — because nowadays the devi-devatas in everybody's house are not shaktis of a high order that stand established. Many people have installed some ancestor of the kula in the house in the form of a pitr, established him in the form of a devata; in one house Mari Mata is worshipped, in another someone else. Now if you have them do the Aprajita sadhana, the man will simply sit and weep. This is why he cannot tell all these things.
Does water given to the pitrs need to be given separately?
You will not need to give water separately for the pitrs, he tells the listener. Give water to Tulsi ji, and the pitrs will be satisfied of themselves. The svarup of Tulsi ji, which is a svarup of Bhagavati, satisfies both the pitrs and the devas. You need say nothing separately; you have only to say her mantra — "महाप्रसाद जननी सर्व सौभाग्य दायनी आधि व्याधि जरा मुक्ति तुलसी त्वम नमस्तुते". Saying only this much, give the water. Do not make a separate use of til and gud for the pitrs.
On Sunday the water goes to Surya, who is the karaka of the father, and the pitrs are satisfied by that
On Sunday you will not give it, he says — so you will be giving water to Surya. By giving water to Surya too the pitrs are satisfied. Surya is the karaka graha of the father. And for a good job: from Surya pujan a good job, from the puja of Ishan Shiva a good job, from the puja of your own kuldevi a good job; do the seva-puja of Hanuman, and a still better job from that.
What does a dream of all one's teeth breaking mean?
The cause behind teeth breaking is somewhere connected with the pitrs, he says. Do a little Surya upasana. And where there is a shivling that has become more than twelve years old, at that temple do a little puja of Shiva ji according to your strength, if it seems there is difficulty.
What is the fruit of travelling to the Ganga for a bath?
He reads that the man who travels with the purpose of bathing in Ganga ji obtains the fruit of an ashvamedha and of hundreds of vajapeya at every single step. The pitrs of one who knows the snan of Ganga ji become pleased and begin to dance, and his most condemnable sins flee from far off. And seeing a man of approaching death who makes the Ganga yatra, the Yamdoots take fright and go away.
Hosting a traveller bound for the Ganga earns the full fruit of Ganga smaran, and some tirthas require a Ganga or Narmada bath first
He says that when people are going with Ganga ji as their purpose and someone on the way offers them atithya, that person too receives the full fruit of Ganga smaran and the rest. He adds that without the snan of Ganga ji there is never release from brahmahatya and the like, and that several tirthas require a bath in Ganga ji or Narmada ji before one goes there.
A ripening curse of a deity or ancestor makes marana prayoga strike at once
The speaker says instant death by a marana prayoga is theoretically possible, and the first thing that makes it possible is a shraap of a deity or of the pitrs on us or our ancestors. His example is a bride tormented to death in an earlier generation, whose learned father cursed the family with his tapobal. A curse rarely bears fruit at once, as in serials; it ripens 5, 10, 15 or 20 years later, or in the next generation. When that ripening moment arrives, a marana prayoga done on the person takes effect instantly. Asked how the curse can ripen exactly when the marana is done, he says it is the rule Bhagavan has made, his maya.
Offences at sacred places bring paap that ripens, and marana then finds you
The speaker says generations suffer for an offence by you or your ancestors against deities or the places of the pitrs. Citing the Shiva Mahapurana (Vishveshvara Samhita), he says anushthan, yajna-homa or a mantra purashcharana on the seashore purifies night by night, and a sava-mahina anushthan at such deity-frequented places can bring darshan of siddhas; by the same rule, misconduct with a girlfriend or boyfriend at that seashore is a sin that must be borne. Japa on a mountain gives mantra siddhi and deva-kripa; going there to misbehave earns sin too. Calling all this nonsense in the name of modernity changes no rule — where there is punya there is paap. When such a curse ripens while an enemy is doing a marana prayoga, that is when you depart.
Warning signs before a marana prayoga takes effect and the need for a raksha anushthan
Before the death, the speaker says, the deity trees at the place dry up again and again, because projected negative energies first draw away the sattvic energies. The prayoga removes the pitrs stationed near the door, removes the guardian deities and the sattvic powers present through the deity trees, pleases the sthan-devta and gives bhog or bali to the kshetrapals; this is a karmic field, not one of bhaav, and only then does the vidhi complete and the person die. So inauspiciousness shows first, and through these symptoms you are warned; if you do not read the signal and protect yourself with a specific anushthan, the projection of these energies becomes the cause of your death.
Deaths in a family at fixed intervals: Narayan Bali, Tripindi and Bhagwat, and what they really cost
The speaker says that when a family loses a member at a fixed interval — every fifth or tenth year — it is usually put down to Pitru Dosha, and the remedy for such repeated Akala Mrityu is to get Narayana Bali done for all the untimely deaths so far together, then Tripindi Shraddha, then a Bhagwat. Society has made such a bogey of these that people are told it costs lakhs — a lakh each — but that is only for a big event with a pandal and a seven-day katha; done simply, the whole 11–12 day sequence can come to about 50–60 thousand. Even so, he says, families that borrow to pay hospital bills have been filled with such hostility towards this puja-path that they call it useless, and it is niyati itself that keeps such people wandering and bound so they never move forward on it.
Daily morning panchbali for the pitrs with an atta lamp at a Shiva temple
The first task the speaker gave the family was a daily morning Panchabali for every kind of Pitr — feeding five kinds of beings. From the day's first fresh rotis take four: one to a cow with gur, one to a dog with gur, one broken up with gur and left somewhere for crows, and the fourth taken to a lonely spot under a tree with a little sugar or gur mixed in for the ants. Fifth, make an atta-deepak with mustard oil, do abhishek of Shiva at a Shiva temple with sweet water, light the lamp and ask Bhagavan Mahadeva to protect all the pitrs of the kul and make them pleased. Optionally sit there and recite the Rudrashtakam eight times. One person was assigned this; feeding the animals and lighting the lamp is something anyone in the house can do.
Lengthening an anti-abhichar routine from 11 to 21, 36 and 41 days, and the order in which relief appears
The speaker says the first step given was to do the three-part routine for at least 11 days; the second time it was raised to 21 days, the third to 36, the fourth to 41, and then, lengthening it gradually, it was made continuous. Benefit came in this order: first the badly turned intellect of the family began to come right; then the broken faith in the devatas and shaktis reawakened; then the dreams of dead relatives — someone getting no food, someone weeping, someone swept away in a river, someone burnt — and all the disturbance of a house that had in effect become a cremation ground reduced slowly over two or three months. Faith grew a little more and they kept extending it. Since there was no money for Narayana Bali or Tripindi Shraddha, this routine became the first path, and they were told not to drop it but to continue.
Serving the pitrs, the devas and living beings cuts prarabdha and brings sadbuddhi, atmabal and medha
The speaker teaches that as soon as you begin working for the Pitr of your own kul, doing work for the devi-devtas, and serving living beings, Prarabdha starts being cut immediately. As it is cut, sadbuddhi begins to come; then atmabal arises within you; and when atmabal comes, medha buddhi develops — the sense of how to go further on this path so that the work becomes pure. His example is the family in the case, which by Jagadamba's Kripa got the sense to learn the Gita's 11th chapter in Sanskrit.
Which other shaktis does a person necessarily encounter?
So there is Bhagavati Kamakhya, there is Bhagavati Shashthi, he says, and you must certainly take the shelter of Bhagavati Saraswati. After that comes birth, and then at the time of marriage — by whatever vidhi vidhan you wish, even a rakshasa marriage — on the day you marry, whether you accept it or not, the presence of your kul pitr will be established there. And once it is established, what respect you did or did not give them, and what you will suffer afterwards, is an entirely separate matter.
When else are the pitr present, and what happens at death?
Every year in the Pitr Paksha the presence of the pitr will be established, he says; believe it or not, it will be established. And the day you die you too will become one — you will remain a bhoot and go as a bhoot, or remain in the pitr category and go as a pitr. And at the time of death it is hello, how are you with the Shmashan Bhairav; from there too, he says, you cannot get away.
Why can a person doing both good and wrong karma escape suffering?
Because punya keeps arriving through some medium. He gives the Pauranik example of Gayasur, who had taken a boon from Bhagavan Narayan that whoever saw him would be liberated — however sinful the man, he would go straight to swarga. So even wicked men attained sadgati merely by seeing him.
The unnamed "hukka baba" does not accept the Atharvaveda and tells people to reject anything involving puja, path, yajna or havan.
He refuses to name him — the "hukka baba" — and says he does not accept the Atharvaveda at all, and tells people not to accept anything where puja, path, yajna or havan comes up. He calls himself a vedanti and is very learned, his manner of speaking extremely sharp; but his whole thought, the speaker says, is a plastic thought — he reads bookish things and expounds them as they are.
Should the pitr be remembered during dev pujan?
According to him, and as far as he has learnt and seen, pitr smaran should not be done that way while seated in the pujan sthan. If you are giving arghya and water to Surya for the sake of the pitr, then the pitr pujan has already taken place there symbolically — Surya will convey everything to the pitr lok. If you are doing the pujan of Tulsi ji, it has happened there too. Separately, after saluting Tulsi ji with the mantra, you may make pranam for the pitr as well and remember them there. But when you are seated in dev pujan, pitr smaran does not happen on the same asana.
Will those who died of Corona obtain mukti?
He says he answered this in a previous live too. Because it has been designated in the form of a mahamari, and a death that takes place in a mahamari is always an untimely death, the full vidhan that exists should be performed for their mukti as well.
What can be done if an ancestor was killed by tantric kriya?
When it happens in tantra kriya, the speaker says, that soul becomes subordinate to the very tantra shakti that performed the killing. So first it must be freed from that bondage, and only then is its shraadh kriya performed and its gati made. Otherwise you may keep having shraadh performed and their gati will not take place, and your own trouble will keep growing.
How does the third adhyaya of the Gita free the pitrs?
Unless you link things, the speaker says, you will not see it — as they are now reading the mahatmya of the Shrimad Bhagavad Gita and linking it with the pitrs. In the mahatmya of the third adhyaya it is told that a certain Brahman was very wicked; dacoits killed him and he sat as a brahma-pishach. His son, who was very much a tapasvi, when no news of his father came, went out to search for him, and sitting beneath the very tree upon which the father sat as a brahma-rakshas, recited the third adhyaya. The father manifested there in person, his form changed, and he said: you need not go to Kashi — the boy was going to Kashi — my liberation has taken place here itself.
Why does the third adhyaya work, and not merely the story?
Nothing comes of merely reading the story, the speaker says; nothing comes of reading these mahatmyas of the Padma Purana alone. Read the third adhyaya itself and you will come to know why the mukti happened. When you read the third adhyaya and read very carefully, shloka by shloka, the upadesh that Bhagavan Narayan is giving to Arjuna about the atma and about gati, and try to understand the subject, then you will understand: the one who has died has nothing left — no wealth, no property, no honour, no enemy, no friend — he is lying empty, having become a bhoot, and he knows that what is being read is the very truth. As soon as he assimilates it within himself, Bhagavan grants him the sight of himself and says: go, brother, your gati has taken place; this was what had to be explained to you.
Why should the Gita be heard while one is alive?
Consider, the speaker says, that same third adhyaya: as long as we are alive nobody has time; it is rubbish, there is abusing to do, quarrelling to do, this to do — but no reflection upon it, neither by him nor by you. Yet after death, sitting in the pitru lok or the pret lok, we shall be calling one another to come and hear the Gita. So before someone has to recite the Gita to you after your death, hear it while alive; read it while alive.
Where the household has seated them by a full sankalp, as in UP and Bihar, the case is different
It is a different matter, the speaker says, if somebody has given them a place — that is, if a full sankalp has been made and they have been seated. People in the house give a place, and this should not be done. Because when somebody's death occurs through abhichar, then — and he says he has seen this particularly in UP and Bihar — as soon as it becomes known that so-and-so was killed by abhichar, that very one is given a place. Now he has become the deity of the household. Then his gati cannot take place.
Can pashu seva for the pitrs be done during sutak?
Absolutely, the speaker says: in sutak, pashu seva is done in any case. Every day the portion goes out for the cow, the crow and the dog.
What shaktis are contained in the Om Jayanti Mangala Kali mantra?
There is a full video on the Om Jayanti Mangala Kali mantra, the speaker says. There are the shaktis of eleven devis in it, together with the kuldevi. It is not of Kali ji and Durga ji only: Svadha too is in it, that is, the shaktis of the pitrs are in it as well. And Yama — that is, Aryama, who is the chief deity of the pitrs, a form of Narayan, of whom in the Shrimad Bhagavad Gita, in what he thinks is the seventh adhyaya, Bhagavan has said that among the pitrs I am the pitr named Aryama — and his chief shakti, Svadha, by whom their satisfaction is obtained, is in that mantra too.
What is the standing of a kulavadhu who does the pitru karma herself?
See, the speaker says, the children are doing it anyway. And she who is doing this, who is the kulavadhu, is doing it for the sake of the pitrs of her own kula: nobody can stop her vriddhi. But those parents-in-law who are not letting it be done, saying no, all this is rubbish — see how great their mental frustration is, how much their brain has been washed that they do not wish all this to be done, or that they are not doing it. They are building it for themselves. One's own karma comes to oneself; gati and mukti are in one's own hands. Your doing and mine will not bring it about. But what is described in the shastras, the shraddh karma for one's own pitrs — whatever you can manage, that you must certainly do. You are doing nothing wrong; you have the capacity, you can do it, so do it certainly.
Can a poor financial condition be blamed on the paath itself?
The speaker says this thing does not fit together — that we do the paath of the seventh adhyaya and the financial condition is not right. That is, you wish to say that difficulty is occurring on account of the paath of the seventh adhyaya. Change exactly this thing, he says; this is where the dosha attaches. The condition is not from the seventh adhyaya or any other cause but from one's own karma: if those who are like your in-laws or your parents keep such behaviour toward the pitrs, from where will the financial condition become good? What the father did, the son too will bear.
Should a lamp kept before a grandfather in the morning be stopped?
To a listener who says that in the morning they light a lamp before their grandfather, the speaker answers: if this thing is in the parampara and it is burning, then let it burn — why will you stop it? He adds earlier that on Kaal Ratri in Navratri it can absolutely be done.
Should a lamp be lit before an ancestor's photograph?
If there is no rule about it from before, the speaker asks, then why are you burning so much of a lamp — if you burn a lamp their atma will never be able to go. Lighting a lamp before ancestors is not found anywhere: it is only when the das gatra and the rest take place, of ten days, that it happened — and a photograph, a chhaya chitra, did not even exist in that manner before. Only that it burned, that yes, for eleven days the state of the atma is there; and after the das gatra was done, his own journey began. For Vaikuntha, or for what we call the bhavsagar, the Vaitarani and the rest, his journey would begin, and it was a journey of a full year.
What does lighting a lamp for a departed person actually do?
Now tell me, the speaker says: he has to make the year's journey of the Vaitarani and go to Yampuri, the pitru lok and the rest, or he has to go to Vaikuntha and the rest — and you go on lighting a lamp for him. What happens by lighting a lamp is that the shakti becomes fixed. The shakti toward whom you take a sankalp, targeting whom you kindle the lamp, becomes established in devatva in the form of a vahan. So the one who is in pret-tattva — he too will then remain right there. It is a different matter, he adds, if you have given him a place. Do not keep a photograph and light a lamp before it.
Where may a lamp for the pitrs be lit daily?
Yes, if it is done only on Amavasya the matter is different: on Amavasya a lamp can be given, for one day. Light one morning and evening before the deities. For the sake of the pitrs too you may, if you wish, do a nitya deep-daan, where in the kitchen the place of the drinking water is — there you can light it. The lamp that is kindled at evening, at the sandhya hour, beside Tulsi ji is also for the sake of the pitrs: Tulsi Maharani accepts it, and the pitrs too, being situated in her root, her trunk and her leaves, obtain their share. But if you do it targeting only one pitr, then in this there is difficulty.
How should a woman decide which shakti to begin her sadhana with?
The speaker says that a woman deciding to enter sadhana first asks which shaktis to begin with, and the internet tells her that sadhana begins with the shaktis of the home, the kul Pitr and the Kul Shakti. But even before that, he says, she should see from her birth kundali in which field sadhana will bear fruit for her, which applies to men and women alike, and where her mind is drawn: which kind of sadhana, which form of a devata, and which form of Bhagavati attracts her most. He says one must decide all this first because whichever form of shakti one takes up must be carried for a long time, and she must check whether she can keep that shakti's rules and in what order she will proceed. Without full information, he adds, she can do seva and puja and sadhana up to a limit.
Why an unmarried girl must not worship her own kul's pitrs and kul shakti with her own hands
The speaker says an unmarried girl must never worship the Pitr of her own maternal kul or its Kul Shakti with her own hands. He explains without negativity: a mother-shakti is so called because she can give new life, and a kanya's father makes the great sacrifice of giving his daughter to another lineage so that their kul may grow; a kul shakti is worshipped only once, by one person, and the girl is going to her in-laws' house, whose shaktis are the ones she must worship. If she worships her own kul's shaktis and pitrs first then, by the rules of the tantra field, the many things that in many households have become attached to the kul shaktis start to travel with her, which should not happen; he says this happens now because people are careless, and in earlier times such things were classified. Nothing bad happens to her, he says, but the house she goes to will have trouble, because its shaktis will not be able to join with her.
An unmarried girl does no rite for the kul pitrs, not even agyari
The speaker says an unmarried girl should do no work at all on behalf of the kul Pitr. Whatever is to be done for the kul pitrs her brothers or her father will do, by the same process and whatever vidhi-vidhan the family follows, and the vidhi of agyari in particular a kanya should never perform. After marriage, he says, the matter becomes different if no one else is doing it, though even then she should not really be doing it for the pitrs.
Where a married woman without children begins her sadhana
For a married woman who has not yet had a child and plans to later, the speaker says her first sadhana must be the seva-puja of the kul into which she has married: its Kul Shakti, kul devata, Kuldevi and Kula Bhairava, worshipped in order. Rites for the Pitr she has done through her husband's hand, her father-in-law's, or whoever does the seva-puja there; done by the husband it reaches her automatically without her even having to ask. She herself begins from the seva-puja vidhi of the kuldevi, kul devata and kul Bhairav and, he says, must do this for at least one year, because the grace of that place is the most necessary for her.
May the Datt mala mantra be done for the pitrs?
Yes — the Datt mala mantra can be done for the sake of the pitrs.
What happens when the household deities do not support a person?
Closing the session, he says that when the devi-devatas of a house do not give support, and the pitrs are pleased, then a situation is formed in which there is wrong company and the squandering of money, with no check upon it — that, he says, is one way of putting it.
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