Prayashchitta
Every question on the site tagged Prayashchitta, each answered from a timestamped source rather than a summary written from memory.
Ritual atonement performed to offset the karmic burden of a weighty act, such as a Shatkarma that results in an enemy's death.
140 notes from our sourcesNotes from our sources
Badvanal for a painful prarabdha and for mental strength after an offence
The speaker says that if some earlier karma of ours has shaped a Prarabdha that is now causing trouble, this Anushthana is also done for its removal, that is, for paap kshaya. He says that if a person has committed some offence that leaves guilt in the mind, and the mind has grown weak and fearful as it does after wrongdoing, then after doing Prayashchitta he should do the anushthana of this stotra; Hanuman gives mental strength, force and his own capability, and the person walks his path rightly again. He adds that the adharmic act must not be repeated.
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.
Confessing past wrongs and asking Shani for forgiveness at the deepdaan
The speaker says that along with the deepdaan one must do Prayashchitta for whatever wrongs one remembers having done — no one in the world may know of them, but you know your own mistake. With folded hands at the deepdaan, ask Shani to forgive the offence, and pray for inner strength so that you never make such a mistake again and your mind does not stray; ask him for that strength.
Atonement after a vashikaran entanglement: owning one's own lapse
The speaker says the sadhika holds that although tantra was worked on her, she should have kept control over herself and did not, and for the suffering, humiliation and guilt that stayed in her mind she performed several Anushthanas. After that, he says, Bhagwati showed her grace in a symbolic way: certain events of a divine nature happened to her by which she understood that Jagadamba was now pleased with her and had freed her from that fault. She then gave herself to seva and bhakti, is far better than before, and keeps doing sadhanas continuously.
What happens to a person who commits a fault at the Kumbh?
It is magnified in the same proportion as the merit. The speaker singles out those who chew Paan or gutka and spit on the banks or on the exposed ground between the rivers, asking where they will bear the consequence.
Can a person who cannot travel bathe mentally at the Triveni?
Yes — the Mahatmya states that one who bathes even mentally at the confluence is freed from every kind of sin and merges in the eternal Brahman. Consecrate water with the stotras of Ganga, Yamuna and Saraswati and mix it into the bathing water.
Sin committed at a holy place is destroyed only where the nectar fell
Sin committed elsewhere is destroyed at pilgrimage sites, Shakti Peeths and Jyotirlinga regions — but sin committed at those places themselves is destroyed only at the Kumbh Kona, where the nectar fell, and only when the bathing is accompanied by genuine atonement.
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.
What should be carried from home to Prayag?
Gold for donation if affordable, silver otherwise — the transcript names a piece within a thousand or two thousand rupees, or a solid silver article or sheet — and Akshat from one's own house, gathered the day before departure.
Where the mind must be held during the dips
Entirely on one's chosen deity — for a worshipper of Narayana, wholly at his lotus feet. The moment the head is fully submerged and the breath held is described as the most divine instant, burning every kind of sin.
Can donation and japa at the Kumbh be performed for absent loved ones?
Yes. Donate there with one's own hand to a suitable person; and for a relative living abroad or otherwise unable to come, take a Sankalpa in their name, perform five or ten malas for them and surrender the fruit — a sixth share of the merit is said to reach them.
When during the stay should the atoning donation be made?
Immediately after the first bath, on the first day — so that the practitioner performs the remainder of their sadhana already free of sin. A one-day visitor necessarily does it that same day.
Surrendering the merit before departure
By addressing Prayagraj, Jagadamba and Veni Madhav and offering the whole of the merit earned there at their feet, asking only that they do whatever brings the practitioner's welfare — rather than carrying the merit home unsurrendered.
Can one leave the family behind to go on a tirtha?
Whenever we go on a tirtha, he says, one must look at the circumstances of one's family; to go without looking is somewhere or other to be an offender, and what punya would then be obtained? If there are elderly parents at home with no one to care for them, and inspired by some sant or mahapurush you leave them and go and bathe, and something happens to them behind your back, then that tirtha will never bear fruit for you but will instead bring punishment and affliction.
Why do people say their anushthan gave them no benefit?
You say there is affliction in your life, that you do anushthans and have them done, that a brahmin came to your house and performed the anushthan but you got no benefit from it. How will there be benefit, he asks — whatever punya was received from the anushthan you did yourself, or the mala japa you did, or what you had a brahmin do, you have only to eat one Rajnigandha or tulsi and spit it near Prayag ji, and all of it is loaded on you many times over. Where will you get it from then?
Since many are going for other reasons anyway, the minimum ask is to commit no offences there
Because, he says, the aim of many is not to go and earn punya, the aim is something else altogether. He knows people will go and will eat and drink; so at least do not commit an offence, if you want to earn the punya of a tirtha. Then, if after coming back from the tirtha affliction falls at home or trouble comes to you, at least you can be certain within yourself that no offence was committed by us knowingly — if something happened unknowingly, that is another matter.
Striking a sawari is an offence never to be committed, even where the sawari is pretended
This offence should never be committed, he says. Even if someone is putting on a pretence — where there is real pretence going on, there no sound comes out of your mouths; there you go and clasp their feet. Where it is plainly evident that play-acting and fraud is running, but where even a little of the real subject is coming — even if it is not so, learn to respect it, he says; it is a jivatma after all. If you commit such a misdeed — and there is a fully dedicated video on this, on what all happens if a sawari is insulted — then she is not going to accept it just like that; this is an established thing.
Kshama yachana comes first, and the remedy then depends on whose insult it was
If such a thing has occurred, he says, then first of all it is an extremely improper thing that has happened. Then the second matter is whose insult has occurred and how the matter went; you people are troubled anyway, so do kshama yachana and the rest, and as far as is possible. He gives some options, since he does not know when or whether he will get to speak to the questioner. Keep in mind the first thing: if she is some devi of the house.
A daily jyot is lit in the name of the household devi and of Sheetla of Kade Dham
If there is knowledge that yes, in our house she used to come upon someone, or there is some such matter, then first of all, daily in the house, in the name of the Maa whose swaroop you worship; and since the insult was made at Kade Dham of Bhagavati Sheetla, in her name — in the name of both, kindle at least one jyot each. And recite the Tantrokta Devi Suktam.
Which suktas please Bhagavati however angry she may be?
However angry Bhagavati may be, he says, there are two or three suktas by which she is certainly pleased: the first is the Tantrokta Ratri Suktam, the second the Devi Suktam, and the third the Shakradi Stuti. Learn to recite these in Sanskrit; it is easy, not very hard. And let a member of the household do the paath and coax the Maa. If singing a pachra is known, then on the Ashtami or the Navami, or in the evening at the time of sandhya, sing at least one pachra and coax the Maa, and ask forgiveness, saying Maa, an offence has been committed by us.
How will one know she has forgiven?
If she is pleased and forgives, he says, it is not necessary that she will come upon a head and say so — but its effect will begin to be visible in your life. And when she forgives, and Bhagavati will certainly forgive if you coax her from the heart, then however great the trouble may be, she herself will begin to bring out a path and will take you out of it; this is a true matter. When she becomes displeased and sulks, one should also come to coax her.
Does an offence committed below the age of thirteen carry a dosha?
If this offence has occurred below the age of thirteen years, then it carries no dosha, he says; be untroubled about it. And if an offence has occurred, then for the sake of prayashchitta, bathe again and do the parikrama; by that, and by making kshama yachana of them, forgiveness will certainly be obtained.
Small corrective troubles sent to a daily worshipper who goes wrong
The speaker says that if someone who really does daily seva-puja by niyam still behaves wrongly, then after a time the very powers he serves give him such punishments that he corrects himself and comes back in line, realising he should not do such things. The punishment is not one that causes great loss; only some small troubles come into his life, just to awaken Viveka within him, and then he understands. Sometimes, he adds, those powers also create means to save him, so that he gives up such acts, brings some Samarpana into the practice he keeps, and purifies his chitta; because if the chitta is not pure, none of this bears fruit.
Why must panchbali not be missed?
Panchbali will certainly take place, the speaker says, and it should not be dropped under any circumstances for sadhaks. As soon as you give food to living creatures from your own body — when you feed gau mata, the dog, the crow, the ant and man — the many known and unknown sins and doshas committed by your body are immediately destroyed, and the fruit of your mantra japa also begins to be obtained by you.
Can Bhairav sadhana release a person from a curse?
Bhairav ji's sadhana, the speaker says, has the capacity to bring about the vimochan of every kind of curse — many anishtakarak grahas and shaktis, dev shraap, pitru shraap, the curses of bhoot and pret, whoever gives whatever curse. If a curse that will not be destroyed has fallen on you because you greatly harmed someone, then doing Batuk Bhairav's upasana while making prayashchitta frees you from every calamity and from that curse.
What does the trideva leela teach about error and forgiveness?
They are performing a leela in that form, the speaker says, for us human beings: that even if the Vidhata commits a mistake, in sanatan he too is not pardoned. And how forgiveness was obtained is also described. But in both places people do not grasp the point and begin to raise objections and interpolations, saying no, this is wrong. Look at your own charitra, he answers — they do not understand, and never understand the one who tries to explain.
Why is Brahma called Rudra Shira?
An incident occurs here on account of which Bhagavan Brahma is called Rudra Shira. The speaker says a charitra was manifested through Brahma for the sake of any wicked man who keeps feelings of desire toward another woman or does wrong deeds. It was manifested for the sake of the fall that ordinary men are liable to. Merely by hearing it and understanding the matter, one is freed of that sin — and the sin in question is the sin arising from looking with kudrishti at any pativrata woman or the wedded wife of another.
What danda did Brahma ask for, and what boon did Shiva give?
Brahma asked what punishment should be given in future if anyone does such a wrong deed, and asked Shiva to give him a fitting danda so that his own paap too would be removed. Shiva said: O brahman, remaining established with me in this very form, praised in it, remain engaged in aradhana and perform tapa. By this you will be famous everywhere on the earth by the name Rudra Shira. As Rudra Shira you will be one who accomplishes all the works of the tejasvi brahmins.
What is the fruit of hearing the Rudra Shira charitra?
Shiva says: those who see this form of yours and wander the earth saying, how did Shiva come to be upon Brahma's head — and whoever hears your complete deed — will be swiftly freed from the abandonment done on account of another man's wife. If anyone abandons his own dharma for another's wife, the speaker says, he should hear this charitra, in which Brahma's death, a brahma hatya, was about to occur.
What does hearing this katha actually mean?
Whoever hears and understands this whole picture — and hearing, the speaker says, does not mean Amar Chitra Katha, this is a matter to be understood — learns that we are not to do deeds of this kind and are never to depart from our own conduct. The achran of dharma is not to be abandoned; otherwise Shiva himself will slay. That, he says, is the meaning of Rudra Shira told here.
What dakshina did Brahma ask for as the acharya of the marriage?
Shiva said: since you have completed my marriage work in an excellent manner, we are pleased with you; you are the acharya, what dakshina shall we give you? Brahma asks as dakshina that Shiva remain always seated in this very form upon this vedi, for the purification of the sins of human beings — at the place at Daksha Prajapati's where the marriage was taking place — and says that he himself will build an ashram there and perform Shiva's tapasya.
What happens if one commits an error after being unbound from a keelan?
What is keelit can also be made nishkeelit. But if after the nishkeelan you commit some error — if some dehik dosh attaches, if such a word escapes your mouth that some shakti is insulted — and a keelan or bandhan then follows because of your dosh, because of your mistake, that becomes a very troublesome matter.
What is the difference between lok shaktis and mahashaktis in taking offence?
When such a dosh attaches because a mistake, an aparadh, has been committed, then the lok shaktis become very greatly angered. The Mahashaktis do leela, but the lok shaktis become angered. In such a state there are two or three mantras: the first is the mantra of "kshamaropana samstuta" — "Ya Devi Sarvabhuteshu kshamaropana samstuta" — which you should jap as much as possible and surrender to Bhagavati, saying, Ma, forgive me.
How the Tantrokta Devi Suktam is used when bodily pain follows a dosh
The second is that if some pain has begun in the body — pain in the waist, pain beginning in the knee — and you understand that a dosh has attached, and your cholesterol is fine, blood pressure is right, calcium and vitamins are all right but the trouble is still happening, then begin at once the paath of the Tantrokta Devi Suktam, at night especially, after at least 9 o'clock, every day, while asking forgiveness. From seven days to fifteen days — as it becomes a paksha — Bhagavati forgives.
How does Durga upasana free one from the dosh of a sadhana gone wrong?
Asked how, when the effect of the dosh of some sadhana is present, or when the wholly contrary effect of a mantra japa is being received, one may obtain complete release by the upasana of Ma Durga, he says that today he has discussed this subject in full detail — how release can be obtained, telling each single thing, taking each single mantra.
What is the prayashchitta for accidentally consuming an abhakshya (forbidden) thing?
Asked to make a video on the prayashchitta vidhan and the method of purification if an abhakshya thing has been consumed by mistake, he calls it a very dangerous question and says he will tell it: in our guru parampara, if a dosh of this kind occurs, then the vidhi vidhan, in the form of prayashchitta, is to fast and consume the sand of the bank of the Ganga ji.
How does one escape a dosh incurred in a parva kaal?
Asked how to escape the dosh if some puja was done in a parva kaal and then in the same parva kaal the next year some wrong deed occurred, and whether forgiveness comes by asking for it, he says the vidhi of kshama yachana, for release from the dev dosh that has attached, was told at the beginning of today's live; if you did not hear it, listen to it once, and by doing those vidhis you can obtain forgiveness — but do not repeat the mistake.
What does a capable guru do when a disciple's siddhi stops working?
Capable gurus, seeing that a disciple is suffering loss again and again and that a siddhi once obtained no longer works, take it to mean that the deva tattva that was present has either been restrained or has departed. Whatever the cause, a prayashchitta vidhan is done for that loss first, and only afterwards is a fresh attempt made to re-establish mastery over it — and in all of this the Moon has extremely great importance.
What is done when a mantra will not become siddh?
When mantra siddhi is not occurring, the speaker says, ten kinds of vidhan have been stated for it — the listener will have read of them in many granthas and heard of them too: that by performing this and this kind of vidhan the removal of mantra dosha is effected, and by that the mantra becomes siddh.
What happens to a practitioner who has given offence to a deity?
They are driven off (Uchchatan) the moment they attempt mantra siddhi at a Pitha — a quarrel arises, the mind turns and they leave. Where Vinayaka is displeased the obstruction is bodily: gas and pain to the navel, an inability to sit, and disturbance at the Muladhara.
What do the three dips at the Triveni accomplish?
Bodily sin in the first, spoken in the second, mental in the third. The practitioner holds the breath, remembers their chosen deity beneath the water, and that instant of remembrance is described as the moment sin is burnt away.
What should be done after crossing a boundary during the sadhana?
Ask forgiveness at the time, then offer an extra vessel of argha to Suryanarayana the next day as Prayashchitta — two vessels instead of one — stating that circumstances compelled the journey and that this is offered in atonement.
He offers to fund a Navchandi at Vindhyachal himself for anyone who completes 32,000 without result
To fund a Navchandi at Vindhyachal at his own expense. He asks anyone who genuinely completes 32,000 and experiences nothing to tell him, and says he will bear it as his own atonement for having stated the claim.
Should a Prayaschitta be performed before beginning a sadhana?
Yes — one day's Prayashchitta should certainly be performed, on the assumption that known and unknown offences have occurred. It may consist of argha to the Sun, donation, japa, circumambulation, or fasting and vows.
What should be done if the mala breaks during a Sankalpa?
Restring it, perform its consecration, and then as Prayashchitta perform at minimum eleven malas of japa together with a Havan before continuing.
What makes the stored energy of japa decay?
After that its decay does not happen without dushkarma — that karma filled with wickedness by which your punyas decay. As long as you do not commit such a misdeed with the body, those punyas will not decay. Remove the matter of thinking with the mind: thinking with the mind is purified when you do nama japa, and is purified by the mere remembrance of Bhagavati Ganga. But if you have thought so far that the thought entered your action and you began to do it that way, then this four lakh of japa will decay, and avesh cannot then happen upon you.
Can deeksha be taken if the upanayana was never done?
A listener of twenty-seven, of Kshatriya kula and Karan jati, writes that his upanayana has not taken place, and asks whether he can never take deeksha in the future and what the provision for this is in the Agama-ukta marga. Have this upanayana done, along with the prayashchitta, and take the deeksha as well — there is no problem.
Why does rudra japa remove disease?
The papa of the old birth, of the previous birth, is what takes the form of rogas, the speaker reports. From rudra japa or abhishek the destruction of papa most definitely happens; and on the destruction of papa, the diseases of our body too are destroyed of themselves.
The disturbance the eleventh-chapter remedy provokes, and the instruction to ignore it
Considerable disturbance. The speaker warns the spirit may create uproar so the reading cannot be completed, or provoke quarrels in the household, and instructs that all of it be ignored for the full sixteen days.
Does repentance alone destroy accumulated sin?
No — repentance must be accompanied by right action, or new sin simply accrues alongside. Even then only the accumulated interest is destroyed; the principal must still be borne, though the blessing of served creatures eases it.
When a prayoga makes the difficulty increase — as the opposing thing often will — the sharanagati of Shiva is taken at once, with japa of 'Kshamarupena samsthita'.
Whatever prayoga one performs, he says, if the difficulty increases — and there is very often a possibility of it increasing, the opposing thing will make trouble when a prayoga is made directly — then we should at once take the sharanagati of Bhagwan Shiva. Dosha parihar at once: japa of the "Kshamarupena samsthita" mantra immediately. Going off then to abuse some tantric baba, this one or that one, will achieve nothing.
An abhishek of Shiva with jaggery and curd brings forgiveness at once, even where some dosha of tantra has attached.
Begin the abhishek of Bhagwan Shiva with jaggery and curd, he says. Even if some doshas of tantra have attached — the possibility of which is very small in these things, though there are many cases in which there is difficulty — forgiveness will come to you at once, and you will not need to make so much fuss. Do not become agitated. It is a matter for great patience; it is not a joke.
Where an offence is felt, the next day brings japa of 'Kshama rupena samstha' and an abhishek of Shiva with milk, curd and jaggery.
Then do not delay, he says: the next day catch the feet and do japa of the "Kshama rupena samstha" mantra. Do not make the mistake knowingly — he says he is saying it again and again. And perform the abhishek of Shiva ji with milk, curd and jaggery, and ask forgiveness repeatedly.
Even those who present themselves as highly learned say that nothing happens, that she is a mother and anyone may recite.
He says even those who present themselves as highly learned begin saying this — that there is no difficulty, she is a mother, anyone may do it and no distress will come. He repeats that this can differ person to person, and asks listeners not to commit this aparadh but to learn.
Why is it forbidden to perform tantra-mantra on behalf of another person?
He says everyone has been forbidden to do tantra-mantra for another person — brother, do not do it — because you must build tapobal within yourself on a daily basis. If you are examining and advising in such matters, even if you are only a jyotishi, then perform the kriya of anushthan and keep doing sadhana.
What punishment comes to those who misuse siddhis?
Dr Sunil ji asks what punishment comes to one who uses siddhis to deceive people, to do uchchatan and bandhan of their shaktis, and to take money by making fools of them. He answers that punishment comes very thoroughly — the hands and feet of such people are broken soundly. He recounts what a Maharaj ji told him a day earlier, without naming the place, of someone in the Punjab, Haryana and north Uttar Pradesh side who used to give satta numbers, had the capacity, and whose predictions came true a hundred per cent; then a time came when his statements began to go wrong, and people kept him bound at home.
What happens to one who uses siddhis to extort money?
He says that along with this, if someone makes such wrong use of their siddhis — doing bandhan of others, doing uchchatan, running various kinds of tantra prayoga themselves to extract money — then that shakti cannot be deceived. Then they beat them soundly. In that man's case too, people picked him up and took him away and later delivered him back with his hands and feet broken; you will hear many such accounts.
What does a dream of shaktis going away from you mean?
A listener says that some years ago he felt in a dream that the shaktis were going away from him, and that his life has been ruined since; he used to worship Jin Bhavani. He says to go to the sthan of Bhagavati Jin Bhavani and see. It can be only in two ways: either some offence has occurred at your hands, knowingly or unknowingly, on account of which Bhagavati's shaktis have gone away from you; or else some abhichari activity has occurred and it is because of that.
Return to her sthan with seva-puja and kshama yachana
He says that for the sake of both things, if you used to do the puja of Bhagavati, then go again to her very sthan, offer seva-puja to Mai there, and while making kshama yachana say that you wish to move forward once more, that her grace has been received. Then Bhagavati will certainly bestow grace upon you.
Refuge at an apujya Bhairav vigraha for a curse, an unintended killing or prayashchitta of a sin
The speaker says that if some dosha has attached to one, a Shraap has come upon one, a curse has been laid by some creature, a killing has happened by one unknowingly, or one deliberately committed a sin for which one now wishes to do Prayashchitta and feels no deity will give shelter — then take the sharanagati of such a temple and such a Shri Vigreh of Bhagavan Bhairava as is apujya, where regular puja does not happen or happens very little, and serve Jagadamba and Bhairav there in this manner. Even this much brings extreme benefit.
How quickly can tapobal be lost?
Tapobal builds very quickly and finishes very quickly, the speaker says — it will be finished even in a single apradh.
What destroys the effect of a sabar mantra one has perfected?
If you have made a sabar siddhi and have spoken of it in an assembly, the speaker says, you will read this everywhere too: speaking a sabar mantra in an assembly makes its effect go away. So too by crossing the ocean. He gives the case: you have made a sabar mantra siddha, by the effect of the mantra you obtained much wealth, and with that wealth you went off touring Mauritius or Switzerland — when you come back, the mantra will not work.
What is the warning about the Langulastra?
Think a thousand times before using the Langulastra, the speaker says; in jyotish it is a bad thing. The Langulastra is the brahmastra of Bhagavati Baglamukhi — as people take up the thirty-six-akshari now and then and keep getting into trouble. In the thirty-six-akshari it may be that you get pardon; but in the Langulastra pardon is not given. Wherever a mistake occurred on your side, the destruction of the one using it comes first.
Behind a broken rule lies a great secret: not merely the loss of fruit but the danda that follows
So what did not happen — behind it there is a very great secret. After the nyasa vidhan and the rest, you have to move with great rule; otherwise it is not that you will merely not obtain the fruit, that is a far matter — the danda that will be obtained at that time is a separate thing. It is out of fear of the danda that people will move by rule.
What does arghya to Surya remove for a sadhak?
Giving arghya to Surya is prescribed for the condition that arises for men during sadhana, and for women too — swapnadosh and the like, from whatever cause, whether a cause of thought or an ordinary natural cause. Bathing in the morning and then giving arghya to Surya removes that dosha, the speaker says; many doshas are averted by giving arghya to Surya.
May prasad from a temple be eaten while fasting?
When prasad is received, touch it to your head and repeat in your mind: O Bhagavan, whichever form it is, I am today in a fast, so I accept this respectfully and honour it by touching it to my forehead — but I am in a vrat, so honour that, and let no fault attach to me. Then eat it the next day, or give it to someone at home.
Can a dosha attach to a Guru mantra?
A Guru mantra is a mantra upon which no dosha of any kind ever attaches. If you feel one has, the speaker's reading is that you told it to someone — and the dosha that comes of telling has already attached; forget that a Rudrashtakam recitation will remove it.
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.
When the fault is one's own: prayashchit and surrender instead of a shatru-nashak prayog
The speaker tells of a sadhak whose land was stuck in an old court case: the registry had been done but not the mutation, because the sadhak's own father had withheld part of the agreed price, promising to pay after registry and never doing so, while the sale deed recorded full payment. The son admitted his father's offence and tried to settle, but the sellers' next generation refused. When no path under the constitution remains, the speaker says, people go to the supreme constitution; in anger the sadhak first thought of a Shatru-destroying Prayoga, but once his mind cooled he saw the offence had come first from his own side, and so he surrendered the matter to Bhagavan with Prayashchitta, leaving it to His will.
A householder's Namah Shivaya purashcharan beside a siddha's samadhi
The speaker says the sadhak began with ordinary japa and then started a Purashcharana: daily abhisheka of Bhagavan Shiva with his whole parikar and parivar, dehri pujan of the Shiva temple, bathing Shiva, applying fragrant itra, drawing Tripundra, and then at least 251 malas of the Panchakshari every day, about 25,000 japa. He sat near the samadhi of the siddha baba at that temple, away from the small garbha griha, looking towards Shiva. His Sankalpa was completely clear: that the land dispute be settled at the very earliest, that he seeks forgiveness and does prayashchit for his father's offence, and that Shiva show grace on his kul and grant him the land. Though from a farming family, he made the time for this daily.
Powers forgive a surrendered sadhak's offence, but bring no wealth from another loka
The speaker records the sadhak's own remark after the experience: when you do sadhana and become surrendered to the powers to that degree, then even if some offence has been committed by you, they forgive it too. They do work miracles, and for us it is a miracle; but it is not that such a shakti brings wealth from some other loka and gives it. There must have been some particular cause for producing it in your own life.
What is the chief negative point about a Brahm?
The speaker says a Brahm's single most negative point is the system of appeasement itself. Whether the mistake is small or large, you may stand with folded hands according to your own reckoning — but when they will accept is in no one's hands.
Can bad karma be cut by taking the name of God?
Asked about the Mahakal stotra, the speaker says one may certainly do it, and that bad karmas will certainly be cut if you take the name of Bhagavan.
Akhand Jyot going out during Navratri: relighting and prayashchitta
The speaker says the wick of the Akhand Jyot should be long enough that it never needs changing midway. If the flame still goes out for any reason, he says to relight it the moment it is noticed. Then, when next sitting for puja or path, do one Mala of "या देवी सर्वभूतेषु क्षमा रूपेण संस्थिता नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः" as a plea for forgiveness and Prayashchitta, whatever the cause of the lapse. With that, he says, the prayashchitta is done and Bhagavati will be gracious.
Prayashchitta when the enemy dies as a result of the Mahabhairav prayoga
The speaker says that if in any way loss of life occurs, for example your enemy's life itself departs while you are doing this Prayoga, you must certainly perform the Prayashchitta vidhi, because somewhere you became the cause of his death. He points to Kurukshetra: whomever Arjuna, Bhimsen and the Pandavas killed, they did prayashchitta for that dosh afterwards. For it, do pradakshina at some tirtha kshetra, such as the Trikon Parikrama at Vindhyachal or the parikrama of Govardhan ji; bathe at tirthas, bathe at Triveni ji; and give daan as you can, completing the prayashchitta with daan and the like. Always keep doing seva-puja of God and never give up the Panchakshari Mantra Japa: once his grace has come, you will never have to look back, you will be full of wealth and grain and free of enemies.
Is the sadhana broken if the mala thread snaps midway?
No — do not keep the doubt in your mind, since you completed it. The proper method when a mala breaks midway is to restring it fully, perform its Pratishtha procedure again, and then do at least 51 mala of that same mantra separately, for the removal of the fault, before going on.
What if an ugra shakti worshipped in your home is displeased?
If some fierce shakti is worshipped in your house and an offence has been committed by you on account of which she is displeased and is not relenting — then in Shravan too, doing abhishek of Shiva ji with curd and jaggery and performing all the rest of the vidhan, and kindling a jyot, you may do the japa of their nama mantra or whatever japa and tapa you do. From that too they become gentle, their fierceness ends, and they are pleased.
What prayashchitta is there for a self-taught Krodh Bhairav sadhana gone wrong?
A listener writes that a friend performed the Krodh Bhairav sadhana and the Siddh Kunjika sadhana after seeing them on the internet, and is now having severe mental problems; having been made to stop, what can be done as prayashchitta? The speaker answers that the Krodh Bhairav sadhana and other fierce sadhanas are of the highest level among the kramagat sadhanas and among the anga vidyas. They simply cannot be done directly: without tapobala no person has the capacity to bear their energy, for these are the most furious shaktis.
What is the remedy for a mantra shraap or deva shraap?
First of all, if the problem is very great, let a Rudrabhishek be done with the Rudri path, having taken a sankalp. Let the sankalp be that whatever mantra or deva shraap or dosha has attached, whatever offence has come about, forgiveness for it be obtained and the anger be pacified. Then daily let the abhishek of Bhagwan Shiva be done with curd and jaggery, with the karma sakshi deep kindled, and the Rudrashtakam recited while asking his pardon.
Are mistakes in pujan and mistakes in a prayoga treated alike?
If a lapse occurs in doing pujan and path, forgiveness is obtained by asking pardon, he says. But if someone performs a prayoga, then trouble in it is greater. And where offences are committed deliberately in pujan, then there is trouble.
Why might a sadhana of one deity point you toward another?
You may be doing the Panchakshari of Bhagavan Shiva, and although these are complete in themselves, there may be some place where you carry a rin dosha — a work with that devata that was to have been completed and you left it, or where some offence was formed. Then, by one medium or another, that thought will arise in your medha and buddhi: that you must go to this place, or you should do this sadhana. And do it yourself, he says; full motivation for it will also come of its own accord.
What is the vidhi for abandoning a guru and guru mantra where the guru exploits a disciple?
Asked what the vidhi is for the tyag of the guru and guru mantra in a situation where male and female sadhaks are mentally, financially or physically exploited by their own guru, the speaker answers that the vidhi of guru mantra tyag is on the channel and the tyag can be done by that vidhan. There is also a vidhan for the nivritti of the dosha; and if such a situation arises, that guru is bound for naraka in any case, and you should not give such a guru your company. The guru should simply be abandoned if exploitation is happening, especially knowingly.
What closes the daily sequence after the havan?
After this comes the Rudrashtakam, which should be done by singing it — singing is best. So sing the Rudrashtakam, and then there is the kshama prarthana to Bhagavan Shiva, and then the aarti and so on. After the aarti there is again the kshama prarthana. All these things you can do. Take benefit of this whole subject connected with Bhagavan Shiva and Shravan, he says — everyone.
What abhishek is prescribed for one who feels prayashchitta for past harm?
If you have knowingly done harm to someone in your life, if someone's life has been ruined on account of you, and you are afflicted by such a dosha — whether you remember your paap or not — but a feeling of Prayashchitta is arising in your mind, then perform the abhishek of Bhagavan Shiva with gur and dahi, daily. You will obtain forgiveness very quickly, he says. Set the dahi at home from cow's milk and do not use packet dahi.
Which kinds of shraap does the chaukhat pujan address?
Whether it is a dev dosha or anyone's Shraap — people do curse deliberately, saying go, this will happen to you, that will happen, and it settles in the mind; or your offence was real and someone said you have given me pain and Bhagavan will give you pain. He gives the plain example: you are a man and in your youth you deceived many women and girls, and their aay has fallen upon you; you are a girl and in your youth you knowingly deceived men and youths, and their aay has fallen upon you — it will have to be borne.
Where does shraap vimochan take place?
In such a state, if a feeling of prayashchitta has now arisen in the mind, and if you knowingly practised deceit and you know that on account of this offence of ours we are having to bear this distress — then in such a condition perform the chaukhat pujan of Bhagavan Shiva. All the devi-devatas release one from the Shraap there. The shraap vimochan will take place at the chaukhat.
What happens if someone goes to Kamakhya only to sightsee?
If your Bhava is one of surrender toward Bhagavati and you have gone for sadhana and are doing mantra japa, then there is a forgiveness for you there, a protection, a victory. If you went to sightsee, then when a mistake occurs there will be no feeling within you even for asking forgiveness — and there the difficulty begins.
What should be done if a family's Sacred Thread Ceremony wasn't performed for generations?
If the Yajnopavita hasn't been performed for three to four generations, a learned Vedic Brahmin should perform Prayashchitta at a pilgrimage site like Kashi or Vindhya for as many generations as known, followed by the Sacred Thread Ceremony — this can't be done alone.
When should Narad's stuti to Jagadamba be recited?
Where there is Devi-kopa in a house, a Matri-dosha present in the chart, or a deliberate offence — and the speaker names in particular the deceitful violation of an unmarried girl, for which he says the punishment given is a very bad kind of skin disease. Recite it with the Tantrokta Devi Suktam.
Who should perform this water seva, and what does it remove?
Everyone, the speaker says — never leave it out in the month of Vaishakh. Whether you are of a great house, a billionaire or a millionaire, or however poor you may be, there is no distinction in this between rich and poor. He says it releases one from all the doshas and curses of deliberate sins.
What is the fruit of stealing flowers or tulsi for worship?
In the same way, when you pluck a flower from another's garden, pluck or uproot Tulsi ji, steal them without asking and carry them home, then in that condition you obtain the fruit of stealing gold. That same fault attaches to you and must be suffered accordingly: when they take you into Naraka, the Yamadutas melt that same gold and make you drink it, melt that same gold and give you a bath with it.
What should be done if an offence has been committed?
In such a state, he says, first of all there will be Shiva ji's pujan. The kavach and the rest will be given a fresh abhishek. Do at least five malas or eleven malas of the kshama mantra, and go on doing that japa for eleven days or twenty-one days, until there is peace of mind. Sins are quelled a great deal by havan and the like, so the more you practise as the Agam-ukta vidhan prescribes — and if there is havan, that is very good — the sooner you will be freed of that sin and dosha.
What did cursing Bhagavan cost Shukracharya?
On account of giving the curse, when he curses Bhagavan, his own Tapobala becomes zero right there — Shukracharya's own.
Call it with abuse if you want a real test — and he offers his own prayashchitta for the words
If you have a wish to take a real risk and to see whether or not something happens, he says, then when you see something flying past or sitting, call it with abuse — shout loudly and call it, saying, come here, show me who you are if you have the samarthya. He asks mothers and sisters to close their ears, apologises for the words, and says he will go and perform prayashchitta in the nisha kaal, in the fourth prahar puja.
Tapobala is lost at every turn through curses and abuse, and its prayashchitta must be done
Stop the loss of tapobala at every little thing, he says — giving curses, giving abuse as he does. He says he sits with a quota, that he will speak so much and abuse so much and will then perform its prayashchitta; that if he is doing ten thousand nama japa through the day, then two or four abuses are nothing against those ten thousand, and it is a compulsion because without abusing you will not understand. There is a cause behind his, and it is a good cause; yours will have no good cause and will be given out of dvesha — so do not give it, since it is a loss of tapobala.
What should be done if a sadhana sankalp is not completed?
Asked what to do by way of kshama prarthana if a sankalp of sadhana is taken and not completed, the speaker says: make kshama prarthana and the rest to whichever devata it was of, do their pujan as far as possible, and do deepdaan.
What does the Shiv Puran itself say about the Rudra Samhita?
Read the mahatmya of the Shiv Puran first, in the Shiv Puran itself, the speaker says: in it, Suta ji says that in this entire world he has not seen any sin, has not seen any dosha, that is not ended, not burnt to ashes, by the recitation of the Rudra Samhita. That is, the quieting of all doshas will come about.
What is the remedy when abuse escapes the mouth during worship?
Whenever a wrong feeling comes into the mind at the time of pujan paath — and this is for everyone, the speaker says, it happens with him too sometimes, since worldly people living in the householder state have this problem — then in that state become quiet and take the name of Bhagavati Ganga again and again. If abuse has escaped once, take the name of Bhagavati Ganga eleven times.
Why does taking Ganga's name clean a mental sin?
Because it is a mental sin, the speaker says — abuse escaped from your mind, from your heart, or the thought came into your brain — you must do the washing at that very place, purify at that very place; and through the name of Ganga ji that thing will be entirely cleaned. Afterwards the thought that you did abuse should not come into your mind: just as the feeling of abusing arose, so too you should bring the feeling of Bhagavati Ganga's purity.
What does the Dwadash Jyotirlinga Stotra accomplish?
What happens by it, the speaker says, is that first of all, of all the kayik, manasik and vachik sins — of this birth and of the past seven births — those which are the least strong, that is, those whose punishment you have to bear less of, or where some cutting is possible, where some relief can come to you, are destroyed root and branch entirely.
What does a dream of a green snake chasing you mean?
A listener describes a strange green snake in a dream running three times in anger to bite him, from which he escaped and then flew in the air, and after which, being frightened, he worshipped the gram Bhagavati. The speaker says that a green snake running to bite means dev dosha — that some mistake connected with some devi devta has occurred, on account of which this is being seen again and again. If so, you should examine it once; and if you are not able to find out what mistake or what dosha it was, then you should recite the Tantrokta Ratri Suktam for at least twenty-one days.
What should be done if the yajnopavit is cut by mistake?
Nothing, he tells Harish: put on a new yajnopavit, and in the form of prayashchit, according to your capacity, do japa of one mala or five malas of Gayatri and dedicate it. And, according to the present time, there is not the least need for you to worry.
One course is a purashcharan as prayashchitta, followed by nivritti through daan
There are two courses here, he says. Either, for the sake of prayashchitta for the karma prayoga he performed, let him do a purashcharan — that is the first thing, let him do a purashcharan. And let him bring about its nivritti by daan and the like; then it is squared and removed for him too.
The other brings publicity and crowds, leaving no time for japa, anushthan or prayashchitta
But secondly, he says, when he performs procedures of this kind and there is publicity of them, then the crowd around him will increase. When the crowd increases he will be short of time. He will not be able to go much into his own special japa and tapa, nor will he be able to do any new anushthan, nor any special karma of prayashchitta. Even after doing it for a time — possibly he may do it for some time at the start, but later he will not be able to. Complexities will increase.
What is the principal sankalp in the guru mandala pujan?
He says that when you enter the field of tantra, in the guru diksha you will receive the whole description of the guru krama and the guru paduka; and in the tantric pujan of the guru mandala that takes place — every Purnima, or as the parampara has it — the principal sankalp is of exactly this subject: that in this ayana, whether Dakshinayan or Uttarayan, from this month to this month, in the time between two pujans, whatever tantric procedures have been performed and whatever known or unknown dosha has arisen from them, connected with prarabdha and the rest — a whole broad sankalp — for its nivritti we are taking the sankalp of the guru paduka pujan. And then the whole pujan takes place.
What is the prayashchitta if brahmacharya is broken?
If brahmacharya is broken, he says, then for prayashchitta do five malas of japa separately and ask for kshama, speaking it out. If it was broken at night, then do the prayashchitta the next morning. Do not abandon the sadhana — if you used to do five malas of japa, then do five malas more. This is human, it is an offence, and you will forgive it. But do not leave the sadhana, do not let the mind become uchatit; keep the continuity. There is no difficulty. You are not doing the sadhana of yaksha and yakshini, he says, that they will come and take your life.
Speaking with even five people a day incurs interference, so the prayashchitta karma is done daily
What do you suppose, he asks — that with so many people whom he converses with here, or on Telegram, or on call, it is not so? If he has spoken with even five people, then for the sake of that the whole process will then be performed. Just as they discussed today, that when a sadhak interferes in prarabdha then the prayashchitta karma and all the vidhi vidhan should be done and completed intensively — so brother, all these things come into that. So absolutely do it daily.
What is the remedy if a havan with a kavach was done unknowingly?
If it has happened unknowingly, he says, then first of all do a milk abhishek of whoever it was with whose kavach you performed the havan, with whose shastra mantra you performed the havan. He explains it plainly: what does doing havan with a kavach mean? You are taking the deity's name and along with it his astra too; and when you give ahuti to Swaha Devi, when you give food to the deity, you are putting the astra into his mouth as well. Just as suffering reaches a human being, understand that in one way suffering reaches them too. How would it feel if somebody put an astra into your hand, your foot or your mouth — there would be suffering. So a dosha of that kind will attach; therefore you should first do an abhishek with milk of their pratima, of the Shri Vigraha. And you should take the refuge of Shiva ji, do his abhishek too, and again do havan with kheer with their naam mantra.
No one can know your own wrongful deeds better than you yourself
Another matter comes, relating to charitra. When we examine our own life, the speaker says, we see how many wrongful deeds we have done — and no one can know more about you in this regard than you yourself.
What if water is offered to Tulsi on Ekadashi by mistake?
There is nothing to be done except ask forgiveness. It happens by forgetfulness and confusion, so there is no need to worry so much. The prescribed Prayashchitta has many rules if you go that way — but at the least, ask forgiveness for the offence.
What should be done during Shani's Sade-sati or Dhaiya?
Hold to one — Narayana, Bhagavati or Shiva — and certainly perform their Kavach. Then, if a punishment of Shani's is being received, do the Prayashchitta: circumambulate the Peepal tree, on seven Saturdays, seven times or a hundred and eight if the trouble is great, doing japa as you go.
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.
What if every protective Kavach and Madli falls off at once?
The speaker will not read it as inauspicious in itself — but if all of them fell, your whole body has been emptied. At minimum, perform a Prayashchitta procedure once: do the Abhishek of Bhagavan Shiva and do the japa, because where it fell and what the matter was is not known.
What should be done for days missed in the daily japa?
For as many days as lapse in the daily japa, a Prayashchitta should be done once, and ten mala of japa performed separately for it.
Result of the kul havan: the kuldevi's darshan in a dream, and repeating the prayog if nothing happens
The speaker says that if this much is done, the Kuldevi will one hundred percent give darshan in a dream within the span of the prayog; one will at least get the guidance that the Devi is there, will understand whether she is pleased or not, and will receive guidance for what comes next. If nothing happens from one round, he says to wait fifteen days and begin again from Poornima, and not to give up after one attempt: if one's Prarabdha is such, if great mistakes or offences were committed, the punishment will also be of that measure, and many offences are ones people never speak of. He says the prayog costs little and nothing much is lost, but a great deal is gained.
Seven pinds are made in the shamshaan area, and the prayaschitta follows
After making it, if they are to be renounced, seven pinds will be made there. In that region's shamshaan area — the things being shamshanic — through that same janeu they will renounce each thing one by one. After the renunciation of the kusha janeu, a prayaschitta vidhan and the like is done, and the ordinary janeu of raw cotton thread is worn once again.
Can the samskaras of anulom varna sankar be performed?
The matter of loma, anulom, varna sankar and the like, the speaker tells Sanjay Yadav, can absolutely be done if it proceeds along with the prayashchitta vidhi and there is such a sankalp.
Can the distress caused by insulting scholars and committing offence ever be undone?
He says that for coming out of such distresses there are a great many paths made; it is not that the distress can never end — but only if you wish to act. How you receive an instruction, how you understand it, and what your reaction to the action is, is what changes your life.
What is gained by serving the peepal and the bat vriksha in Kartik?
He says that if the ashwattha, that is the peepal tree, is served in Kartik and its pradakshina done, and the pradakshina of the bat vriksha done, then Bhagwan Batuk and the Tridev, all of them, are pleased. Near the bat vriksha, Shiva's Batuk Bhairav form and his Dakshinamurti form are greatly pleased.
What is the prayashchitta where offences have been made against several deities?
The speaker says that if offence has been committed towards different forms of the Lord, take Shiva ji's sharanagati, bathe in Ganga ji and perform the prayashchitta vidhi there. Prayashchitta here means that you do japa of any mantra taking the sankalp of prayashchitta; do daan and the like, and ask forgiveness there from the heart — the Lord will certainly forgive.
How can one make amends to a guru who has left the body?
Asked how to worship for the sake of release, where the questioner's guru ji has become brahmalin and an offence occurred against him, the speaker says: do the maximum japa of the mantra given by the guru and offer it for his sake.
How should a mistake in sadhana be corrected?
The speaker says the Aparajita kavach will be available at the time of Diwali, and that the archan of Kali ji on every Amavasya may absolutely be done as he has already told. Asked what should be done to correct mistakes, he says: the mistake has happened, it is not to be repeated — do prayashchitta and move on.
The question was whether the Viparit Pratyangira may be recited as an equivalent for a mistake made in a mantra
When they began reciting it, some mistake occurred. Their question then was whether, as an equivalent for the mistake that had occurred, they could recite the Viparit Pratyangira — because it is written in it that if a mantra dosha of any kind attaches, the Viparit Pratyangira should be recited, and by that the dosha is destroyed.
A mistake may be set right either by persuading the other with a gift, or by standing over him with a lathi
Suppose Riya Sinha ji has made some mistake with somebody. Now there are two ways she may appease them. The first is that I persuade them: brother, the mistake has been made by me, I have done something wrong to you which I should not have done, so please forgive me, pardon me — and for that we will try to please them, give them a good gift, give them sweets, meet and talk, describe their good qualities, praise them. By that the person in front may melt.
What should be done instead after an error in the Aghorastra?
Either a mantra dosha has attached to you, some mistake has occurred in your japa — then if you had been reciting the Neelkanth Aghorastra and a mistake occurred, go and pacify Shiva ji by doing his abhishek. Offer him a bhog of fruit and sweets. Make the request to him: O Prabhu, forgive me.
A small mannat, innocence, and repentance with daan-punya should accompany the path
Along with it you should also make a small mannat, the speaker says — that whenever they are freed, O Hanuman ji. But they should be innocent. If there is any fault of theirs, any mistake, then tell them to do repentance there. And secondly, for the sake of their repentance you should do daan-punya and the like outside here as well. If they repent from the heart, their release will come sooner. And the seva-puja of Bhagavati Durga and Hanuman ji in a general way.
What should be done if the vigraha of Mata Kali has been burnt?
The vigraha will have burnt through your own carelessness, he says. First of all, do the abhishek of the Mata for at least nine days continuously — with panchgavya, with panchamrit and with pure Gangajal, daily, for nine days without a break, beginning today or from tomorrow. Do 108 japa daily for nine days of the whole mantra "या देवी सर्वभूतेषु क्षमा रूपेण संस्थिता ... नमस्तस्यै". Along with it let there certainly be jeev seva — feed a cow, a crow, a dog, whoever; let it go into their stomach before it goes into your own — and keep again and again the bhav of asking pardon: O Bhagavati, forgive the offence committed knowingly or unknowingly. On the last day do annadaan according to your strength.
Even an unwilling morning smaran of the Ganga brings sampada, removes vipattis and makes one's punya akshaya
He says that even if remembered without desire, sampada comes into his house; in an instant all his vipattis are removed; the sins committed across births are destroyed; and his punya becomes akshaya. And on seeing a bad dream, or in a time of calamity, or in a difficult place, remembering Ganga even once frees a man from his troubles — of this there is no doubt.
Ganga smaran at the start of a kriya makes it succeed even if done avidhi-purvak, and repairs a harsh word spoken during japa or hom
He says that if Ganga ji is remembered at the beginning of any kriya, then even if that kriya has been performed avidhi-purvak, the kriya becomes successful. And a being engaged in japa, hom or anushthan who utters an inappropriate word should at that time remember Ganga ji again and again.
Which sins are said to be destroyed by Ganga smaran?
However much wrong speech we may utter from the mouth, whatever sin is born of para-stri gaman or para-purush gaman, sura pan or the drinking of madira, and the avaidh himsa that people commit — all these, he says, are set right by the mere smaran of Ganga ji.
What does the worship of the mantra accomplish?
That if for any reason an offence has been committed by us in connection with that mantra, or a dosha has attached, then every kind of dosha is released — the fault comes to harm, the fault itself is finished — and the mantra becomes one that shows infinite grace upon us, because that mantra is literally the deity's form.
A silver nail consecrated with the Guru mantra is hammered into the Guru Danda, and one mala of every Purashcharan is surrendered upon it
Take a silver nail, consecrate it with at least one mala of the Guru mantra, wash it, and hammer it into one end. Install it as the Guru Danda; and whenever you perform a Purashcharan of the Guru mantra or of any mantra, surrender at least one mala upon this Guru Danda.
What if pure curd is unavailable for the Abhishek?
Arrange cow's milk for at least a week and set curd with a starter — even a quarter litre a day is enough. There is no substitute for curd in this. Curd with jaggery is the most excellent of all, by which forgiveness is obtained at once and any deity-fault or mantra-fault is immediately remedied.
What should one do about guilt that surfaces during puja?
He says that when you sit in pujan and your eyes meet the eyes of the deity, the thought comes somewhere or other that you cheated so-and-so, did this wrong deed, hold this wrong thinking, looked at someone with a wrong gaze. Such thoughts keep coming and you cannot become one with the deity. At that time, learn to become free of thought. Accept what is.
What happens to a person who wears the janeu and breaks its rules?
It is a common rule, the speaker says: if you are going to eat meat and drink madira, then do not wear the yagyopavit. People say that in that case nobody will wear it — who will get caught in so many rules — and then wear it anyway and eat and drink accordingly, and receive punishment for it. Then they do ten days of puja and afterwards weep that they did so much puja and nothing is happening.
What is Kalashtami, and who especially should keep the Kaal Bhairav Ashtami vrat?
On the Ashtami — the Krishna Paksha Ashtami — falls Bhairav ji's Ashtami, the Kalashtami, in every month, and it is on that day that the upvas is kept. Especially those whose life, according to their kundali as told by some jyotishi, is affected, or who in this very life have committed some unpardonable sin whose remission is not taking place and which is causing great suffering, or to whom some accident or event has occurred — they should consult some good scholar and, according to the rule laid down for Kaal Bhairav Ashtami, keep the vrat, upasana and puja.
Whose capacity is it that actually strikes?
But a person hardly has such capacity, the speaker says: the capacity belongs to that mantra and to the devata of that mantra. When you do japa it gives its effect directly, and if by mistake you have perfected its siddhi, then there is very great harm. And remember: as much harm as comes to the person opposite, exactly that much harm will come to you. Now do prayaschitta, go on doing mantra shuddhi, accept before the guru that an offence has occurred — only then does something come right.
How does naam lekhan act on sins committed unknowingly?
There are a great many papas committed unknowingly, of which we have no knowledge at all, and which begin to give affliction at their time. For the clearing of all these unknown sins — so that they are released and the dosha arising from them in our life is destroyed — naam jap and naam lekhan should be done.
What should be done when a brahmacharya sankalp taken in a Shiv temple is broken?
He first asks why so difficult a sankalp was taken at all, and why the questioner had such confidence in himself as to take so great a sankalp in a Shiv temple; a sankalp should be taken only up to one weapon's length, according to one's own capacity. Then: do a path of the Rudrashtak before Shiv ji, make kshama yachana, and pray again to him that you may obtain the capacity to carry brahmacharya through unbroken.
Can a guru release someone from an addiction such as zarda?
Asked to release him from zarda, he says he cannot; zarda and garda can be removed only by Bhagwan. Where an addiction has taken hold — and there is an intoxication of liquor and also an intoxication of bhakti, one of which carries life across and the other kills it in life — the truth stands before you. He has given related upayas too, but they can support you only to a limit, in liquor, zarda and all such things down to cigarettes; until your own firm sankalp and effort are there, you will not be uprooted from it.
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