Punya
Every question on the site tagged Punya, each answered from a timestamped source rather than a summary written from memory.
Spiritual merit accumulated through virtuous acts or ritual practice.
190 notes from our sourcesNotes from our sources
Dakshina for a priest, and giving in good faith
The speaker says the upkeep of those who have studied the Rudrashtadhyayi, learned Sanskrit and taken on acharyatva is our responsibility — ₹1100 is little. Two kinds of brahman exist today: those who learned the vidhi properly and also clear the yajman's doubts (the high kind, since a doubting yajman does not get the full fruit), and those who did not. If you cannot afford the Dakshina asked, say so humbly and it will be accepted; quarrel and he will rightly be angry, for it is his livelihood. A doctor who spent lakhs on training charges ₹500 for five minutes — how is a trained brahman asking dakshina any different? Lacking the means is one thing; the mindset that "brahmans loot" is another, and by that logic everyone loots. On giving: money given in trust and misused costs you nothing — your vishvas bears fruit, with only a small dosh for not checking — while the misuser suffers badly. And dharma does not mean putting everything in a temple: give to the poor of Sanatan.
Why doesn't an isolated astrological explanation like a bad planetary period (Marakesha) fully explain a major misfortune?
A major misfortune is never attributed to a single cause — a difficult planetary period (Marakesha) only produces its full effect when past unresolved actions are also due to bear fruit at that time, which is why the same period affects different people very differently.
What atonement should be performed for accidentally killing a cat (e.g. in a road accident)?
Make a formal resolution (Sankalpa) and donate a small gold-foil cat (Swarna Vidalika, roughly ₹1000–1500) to a Brahmin or submerge it in the Ganges, followed by a Rudrabhisheka or short Mahamrityunjaya recitation of 21,000–27,000 chants.
Batuk Bhairav anushthan: the last day's laddu bhog and daan, the daily dog feeding, and disposal of the sankalpa items
The speaker says that on the last day of a Batuk Bhairav anushthan, whatever the temple — Kali, Shiva or Bhairav — take at least half a kilo to a kilo, or up to a sava kilo, of laddus, offer them as bhog and hand them to the pujari to distribute; no Prasad at all is brought home. That day also give daan yathashakti — grain or clothes touched to your body, or a full meal to even one poor person; serve living beings. Throughout the whole period feed salty biscuits daily to a stray dog, not a pet — a black one, or any dog — saying "free me from abhichar, let the mantra take effect, let Batuk Bhairav's grace come". Do three anushthans of 11 days each, or three of 21, and you will be completely free of tantra; it is a quite ordinary prayog with no adverse effect, nothing to fear. The lamp from the sankalpa plate is set somewhere in the temple to burn out fully, and the sankalpa Akshat is offered to a deity's vigraha, kept by Shiva, or left at a worshipped Peepal tree — where no foot can touch it. Do it with full surrender to Batuk Bhairav, he says, and by his grace you will certainly be protected.
Vak Siddhi from the second house of the birth chart
The first way the speaker gives is astrological: when the planets tied to the second house of the birth chart, the house of speech, begin giving their auspicious results because of the person's own Punya, his speech starts bearing fruit. He says this happens whether the person does sadhana or not, or does only ordinary sadhana, provided he has been a right-living person. It lasts as long as that planet's Dasha, antardasha or sukshma dasha runs, and in that period his words have a pure, sattvik effect on everyone.
Vak Siddhi from japa and tapa with favourable planets and strong punya
The second way the speaker gives is through practice. If a person is doing some kind of Japa or tapa, and in that same time a specially auspicious situation forms around the second house of his chart, with favourable transits and a favourable antardasha and Mahadasha running, and he has gathered a lot of energy through sadhana with the full strength of his Punya behind him, and on top of that he is a good person, then his words too begin to come true.
A deity's partial blessing as a third factor behind Vak Siddhi
Within his two explanations, the speaker adds one more thing. If the partial blessing and influence of some devi or devata is with a person, some deva shakti is with him and their special Kripa is on him, then that too joins with the effect of his chart and of his personal Punya. When all of these bear fruit together, he says, the person's words start coming true with precision.
Right use of Vak Siddhi: japa for the Ishta's pleasure, not for prayogas
The speaker says the capacity behind Vak Siddhi carries so much power that it can be used to obtain a deity's Kripa. If a person stores this Punya and does a great deal of Japa of any mantra, that mantra starts giving quick results and its effect grows. If the mantra is not a karmic one, that is, he is not doing any prayoga with it but chanting and reciting only for the pleasure of his Ishta Devata, then the Ishta's kripa comes very quickly, he can become a sadhak of good standing and attain something good. So whenever a person learns he has such a capacity he should use it well and preserve it within, otherwise a day comes when he too says, "Maa, my powers were misused."
Why an over-merited person is made to commit a grave sin
The speaker offers an analogy: someone with more money in the bank than they can spend takes a foreign trip just to spend it down. Similarly, he says, when a person's punya grows so large it will not exhaust, and small sins remain unfructified, God has them commit a sin so grave that shastra has no description for it — and he applies this to those running fraudulent darbars.
Why must a householder build Tapobal, like a savings account, before attempting sadhana of earthly or otherworldly entities?
Sadhana of supreme powers (Brahma, Vishnu, Mahesh, the Goddess) generates spiritual capital like deposits into a savings account — attempting to bind a Laukik or Paralaukik entity for personal desire spends from that balance, and doing so without 3-5 years of accumulated deposit erodes accumulated merit.
Why must spiritual practices, pilgrimages, and donations be kept confidential?
Publicly broadcasting rituals, donations, or sacred visits — especially on social media — destroys the subtle merit (Punya) generated by the act and exposes the practitioner to jealousy or hostile counter-intentions.
How a bhagatwal chowki grows through public welfare
The speaker says that once the shaktis are ready, both kinds of client come — first a friend is helped, neighbours hear, or the sadhak himself advertises that he does shmashan sadhana at Tarapith — and each job is either good or bad. If a tantra-afflicted person comes and the sadhak does Tantra Kaat with his shaktis, uses something for the family's protection and does their welfare, his Punya grows; the shaktis of his Chowki are pleased and satisfied, his good energy increases, and if he uses the money to feed himself, give bhog and puja to the deities he has siddh-ed (negative though they may be), and serve some creatures — even feeding dogs — such a person's chowki grows day by day, even when it is made of bhoot-pret, because society is benefiting and the blessings of the helped are increasing it. Their gati is another matter, he adds: those shaktis will not get mukti, they have their own Prarabdha to suffer, but the chowki will grow.
How does an ancestor's accumulated merit or sin pass down to descendants?
Just as an heir inherits physical wealth, they also inherit a share of ancestral Punya and Papa — a spiritually accomplished father's power continues protecting his lineage for at least a generation, explaining why some wicked people face no immediate downfall, while good people facing persistent adversity may be exhausting unresolved ancestral debts first.
How can Punya be increased without money, and what is the nature of Prarabdha Karma?
Punya doesn't require wealth — it's earned through selfless action, relieving others' suffering, feeding the hungry, and chanting divine names; Prarabdha Karma is neither easily destroyed nor static, continuously generated until both merit and demerit reach zero through Nishkama Karma dedicated entirely to the Divine.
What should a sadhak feel towards the affliction that turned him to tirthas?
Gratitude. Whatever the affliction by which you came onto the path of sadhana, pujan and paath, and by which shraddha towards tirtha kshetras arose in your mind, that affliction should certainly be thanked — because by making you its instrument it is about to obtain for you some divine punya, and not a little but something extremely special.
What is the standing tradition of bathing in the month of Magh?
Every year in the month of Magh there is a tradition of bathing in Ganga ji and in all the other dev-saritas and rivers. It is a pauranic belief and a shastra-sanctioned vidhan, he says, that bathing in Magh destroys our sins at the root, obtains the divine lokas, and gives release from many afflictions — diseases of any kind and doshas of every kind are destroyed.
In Paush, three consecutive days of bathing in flowing water with sandhya at usha-kaal is the standing rule
That in the month of Paush, if one bathes for at least three days consecutively in Ganga ji or in any sarita — that is, any source of flowing water, a river — and then performs sandhya in the morning at usha-kaal, then by doing it for three days alone the calming of our sins begins by dev-kripa, and sins are destroyed very swiftly indeed.
What do people take the destruction of sins to mean?
People, he says, have no patience. They want the destruction of sin to have only one meaning — release from the afflictions in their life, whatever the affliction may be: a disease of the body, some aadhi or vyadhi, an obstruction from an enemy, anything at all. If that is not being destroyed then, in their view, sin is not being destroyed.
Is it right to measure punya by material prosperity?
Comparing paap and punya with materiality seems correct up to one level, he says, but when you become wholly absorbed in it — holding that if we are a punya-atma then we must be crorepatis — there you go wrong. He adds that dev-prapti never occurs while both paap and punya remain, and that in the very chase after punya a person commits many offences.
How does the Kumbh show the difference between a jeevan-mukta and a grihastha?
He takes the coming Mahakumbh as the example. An ordinary householder who learns from a saint, from shastra and purana, from reading or from satsang that one should bathe at the Kumbh — that even going there for a single day destroys all his sins and confirms his ticket to the loka of his aradhya — will become eager to go, and a longing will stir in his heart to reach Prayag and bathe at the Sangam.
What if someone has to take a loan to go to the Kumbh?
If he has no money and cannot go on that account, he can go by taking a loan; and the one from whom the loan was received also obtains the fruit of that punya. If he returns the money in time, the speaker says, then it is a very good thing.
See to the family first, or the whole trip turns to paap instead of punya
If you are going for an adventure trip and also wish that a little punya may come to you along with it, then first certainly see to your family. If you go having made your family unhappy, he says, then in every way only paap will attach to you.
How much more fruit does japa give at a temple or a lake bank?
From the Shri Shiv Mahapuran he recalls that japa done at home, if done in a temple, gives a hundred times more fruit; and if done at the bank of a sarovar, in a Shiva temple situated on the bank of a sarovar, a hundred times more than that again — that is, a thousand times more than pujan and paath done at home.
Which three places are called supremely divine?
After the temple and the sarovar comes the tirtha kshetra — the peak of a mountain, the region of the Triveni Sangam, the kshetra of Prayag; the place where Ganga ji meets the sea, and the source of Ganga ji; and the place where the three great rivers Ganga, Yamuna and Saraswati have met, that is, Triveni ji; and third, Ganga Sagar. These three places, he says, are called extremely, extremely, extremely divine.
Does the multiplier work for sin as well?
Yes — for that very reason its mahatmya is so great, and so, he says, if you go to such a kshetra and there commit sins, consider how many times more the fruit will be. Go to Prayag ji right now and see, he says: the government is spending a great deal there, but people have created nuisance everywhere, the paan and gutka habit is not leaving them, and the government can put no rein on it because there is no fear inside you.
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.
What should one carry back from a tirtha?
That you have come having earned punya, and there should be satisfaction in your heart. He says he may not have the capacity to give upadesh, but even so he is speaking in his own words as far as he can: go to a tirtha kshetra, but remain within maryada, do not transgress your maryadas, so that the punya to be gained there is gained well.
Why do people say that Triveni and Prayag gave them no punya?
So brother, how will punya be received, he asks — why are you defaming Ganga ji, why do you say that Triveni ji does not give punya or that Prayag gives us no punya? You speak only of the punya, that there is punya in bathing in the Ganga; but you do not say that committing an offence in that same place carries a paap of exactly the same measure. A crime will be committed, and it will surely count.
How large is Veni Madhav's retinue said to be?
The number of the whole parikar with him is given as sixty thousand, among whom twelve are his senapatis. Those twelve senapatis are the ones we know by the name of the Dwadash Madhav; they become the adhipatis of different kshetras, and with them moves an army of sixty thousand which keeps watch over that entire region.
What should one do after accepting mahaprasad at an anna kshetra?
Whenever you accept prasad or mahaprasad, or go to an anna kshetra, then according to your capacity give as much daan there as seems proper to you — saying that today, Prabhu, we have received prasad, and this is from our side. Give it to some person, or offer it at whatever main place has been made, so that it is taken again into the service of anna. It is not to be eaten in that way, he says, otherwise whatever tirtha-fruit you have will be deducted from it, minus, with 28% GST.
Reciting Ganga, Yamuna, Godavari, Saraswati over the water is what brings shraddha to the needed level
Our shraddha, bhava and samarpan towards that water will not be of that level until we have recited over it the mantra Ganga, Jamuna, Godavari, Saraswati. Capacity comes only when we know its mahatmya, he says; if we do not know the mahatmya, from where will capacity come into it? And punya done unknowingly, with the fruit obtained from it, need not become visible to you while you are still in the body.
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.
Does one reach a tirtha only by one's own punya?
Going to any tirtha kshetra at all is possible only on account of the rising of one's punya; this is a true matter, he says. So long as the mahashaktis of that place do not wish it, and your household mahashaktis, the kula shaktis of your home, the pitrs, and your punya are not strong, you will not be able to go.
What is the value of even a single day's bath at Triveni?
If even one day's bath at a tirtha kshetra is obtained, even for one day at Triveni ji, at any time — this is not only a matter of the Kumbh, but at any time in life. Many people's lives pass by, he says: they were born in Prayag and will die in Prayag itself, but have not bathed in Ganga ji. It is a wonderful thing — people who call themselves of Allahabad do not know which is the way to Triveni ji, where Triveni ji is; leave aside the bathing in the Ganga. So it becomes a wonderful matter, that one who took birth in Prayag has not bathed in Triveni ji. This too, he says, is a matter of punya.
How much greater is the Kumbh bath than the Magh bath?
The importance of bathing at the Kumbh, he says, is held to be a thousand times, a lakh times more than the month of Magh; there is a whole calculation of it too, which he will put out separately. But it is not that if you go and bathe right now you will not receive punya. Bathe at any time; if you cannot go at that time there is no difficulty, do it now, do it later. But as many times as possible in life, go and bathe.
The seven practices of the Kartik month
The speaker says seven things are to be done through the whole Kartik month, as far as one is able: a pre-dawn bath, japa of the guru-given mantra, seva of Tulsi, Deepdaan, sattvic vaishnav food, daan, and helping a person in need. He says merely doing these seven subdues many of the obstacles arising in life, and by the grace of Vishnu, Narayana, one moves on to the path of progress. Each practice is taken up in its own note on this page.
Helping a person in need: the sins it destroys that japa cannot
The speaker says helping someone in need during Kartik month yields merit capable of destroying many sins, and that the blessings gained from serving any living being can dissolve sins that puja, paath and japa alone cannot; he adds that some outcomes of one's Prarabdha can only be worked off this way, through serving and satisfying another being.
Hardship comes by one's own karma; when punya runs low, family may bear it instead
The speaker says suffering and calamity keep coming according to our karma, but if we remain surrendered, a way out of it also keeps opening; if we do not remain surrendered, breaking is certain. Whether it is you or him, everyone has their own karma: "we break too, you will break too". However much comfort we live in, one day when our Punya begins to run out our troubles will come; and if not to us, then to the people of the family we are in, and for them we will have to do karma. That happens in family life, he says, but we must not break or run from it. If we stay properly surrendered and trust our aradhya, he will certainly help us, and all the powers and energy around us will support us.
What happens if a person forgets the devas after the trouble ends?
The devas make you capable, make you discerning, take you out of the abhicharik state and keep you capable so long as you walk the path of dharma. But if once the affliction is erased you go on enjoying, forget the devatas, begin to fall from the path of dharma and start squandering whatever came to you by dev kripa, by your sadhana and by your tapobal, then that danda comes again and you must again become the receptacle of dev kopa.
Sesame oil on the body, prokshan with apamarg wood thrown outside, and only then the bath — daridrata is said to be destroyed by it.
Applying sesame oil to the body, perform prokshan with the apamarg wood and throw it outside; only then bathe and so on. This should certainly be done, the speaker says: daridrata is destroyed by doing it here.
Why should shortcuts to the kripa of the mahashaktis be avoided?
Protect yourself and your family, and never adopt a shortcut to obtain the kripa of the mahashaktis. The punya bala earned from their seva puja and japa-tapa has great power, so nikrisht shaktis and fallen jeevatmas begin joining your aura seeking their own gati. To keep this in control, first do japa of the stotra and Shatanama and of the kavach, and do the havan with the same satnamavali.
Does the havan replace one's own effort?
No. You must also do your own preparation — the havan is a matter of one to two hours, and out of 24 hours you are spending only two earning punya and destroying the obstructions. Do not do a 40-day havan, make no preparation for the exam, and expect to clear it. That will not happen; purusharth you will have to do.
What is it that actually goes with a person afterwards?
Rise above these subjects, he says. Even if you earn ten crore, it is this that will go afterwards — the pind that is being offered, the daan that is being made, the mala that is being told, the japa; and the listening to subjects endowed with shastra and nishtha, by which your mind becomes healthy and becomes devoted to your aradhya and you do seva puja.
What should be done on the day of Ganga Dashahara?
Try to earn punya, he says. He said it yesterday and says it again: on the day of Ganga Dashahara certainly go to Ganga ji. If Ganga ji is near you, then leaving a hundred tasks, leaving a thousand tasks, go to Ganga ji that day. Do not go to the office that day — the boss will scold, that will pass; your customers will be spoiled that day and you will earn ten thousand rupees less, but the punya obtained that day is not equal to your ten thousand rupees.
When does the Chaitra Trayodashi fall, and what should be done on it?
The Shukla Paksha Trayodashi tithi falls on the fourth day after the Chaitra Ram Navami we observe. If on that day the Purva Phalguni nakshatra ever falls and it is a Sunday, then if Shiva pujan is done on that day and, if possible, rudrabhishek and the like performed, then many, many of our masses of sin are destroyed and by Shiva's grace punya increases. All this, the speaker says, we should keep in mind.
Brahma, Vishnu, Mahesh and Indra are posts earned through karma
The speaker says Brahma, Vishnu and Mahesh are posts composed by Bhagavan Devadidev Mahadev, and Indra too is a post. It is only through one's own karmas, having earned accumulated deeds and accumulated Punya, that a person reaches a post of this kind.
Can such a shakti give something to the sadhak?
If your punya bal is very great, the speaker says, it may be that they come in some form and begin to give you something, saying take this thing; they may begin to give you something in the form of prasadi. Several such anubhutis occur. So this becomes the sadhak's own private matter — in what manner the guru has nourished them, what knowledge he has given, how one is to recognise, what one is to know.
Until Ganpati makes the Muladhara firm a sadhak stays uchchatit and keeps running from his sadhana.
Until he makes your Muladhara firm, you will remain uchchatit. Becoming uchchatit after performing japa of a mantra of some kind, running from the sadhana for one reason or another — this can only be set right by the grace of Bhagavan Ganpati. If you do not perform his sadhana, then that energy and capacity will simply not come into your body, that you should be able to absorb the energy of the sadhanas within yourself and be able to save those punyas with you.
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.
What Durga anushthan may be done without diksha?
You may say you wish to do an anushthan of the thirty-two namavali of Bhagavati Durga, the speaker answers — there too there is name. There it is beej, here it is name. Do it. Do thirty-two lakh in your life; from that too your gati will happen.
The kavach, stotra or satnam is what gets used; the ekakshari, panchakshari and saptakshari stay in the account of punya, spent very sparingly.
He says it is the kavach and the stotra or satnam that will be used — that will be more proper here. The ekakshari, panchakshari and saptakshari mantras are to be kept safe in your bank, in the account of punya; their use is to be made very carefully and sparingly. He says such use will also be made, but very little.
One who discourages learning wants the listener to remain a jahil his whole life, at whatever age.
The one thing he understands, he says, is that the other person wants you to remain a jahil your whole life — you never studied Sanskrit, and now do not even learn to read. Whatever your age, fifteen or twenty, thirty, fifty or seventy, if Jagdamba has by some punya caused her bhakti to sprout in your heart, then learn even one adhyaya, ten shlokas at a time.
What does darshan at the Kedar Ghat in the Kedar Khand give?
The kshetra of these three mahashaktis is obtained in the Kedar Khand at the Kedar Ghat, where Gauri Kedareshwar Mahadev is present even today directly in his original form. Many and many doshas of life, many and many sins, are destroyed there in an instant, by darshan alone.
Separate further anushthans are held in the Kashi region and the Vindhya region, with the form on the samagri site.
In the region of Kashi and in the Vindhya region, separate further anushthans will be held, of which he will inform the group. Even if one does not have it done there, he says, one should certainly do it oneself at home, because when punya is done in a tirtha kshetra it is obtained many times over.
Sharanagati of Bhairav and freedom from every fear
The speaker says Bhagavan Bhairava's grace is boundless: he increases extraordinary Punya and holds the capacity to quell many kinds of sins, and the person who attains his sharanagati becomes free of every kind of fear. So in any affliction or great calamity one should accept Bhairav's refuge, become his sharanagat, and look for a temple that is apujya — where puja happens little and people come only now and then — and do this there.
Why should even a person who wants nothing do naam japa in an eclipse?
The speaker grants that you may be entirely neutral, wanting nothing and having to give nothing, with no desire of attainment. Even so, he says, it is the maryada of Sanatan that in the grahan kaal you should become steady and do naam japa of your aradhya. Deva kripa is certainly obtained in it, directly or indirectly, and it stays in reserve and comes to use when a need arises in life. There is no loss in it and much gain.
How should a person search for a guru then?
Keep your chaitanyata intact, and try to save yourself from the conspiracies shown against Sanatan whether by sweetness or by force — one must not drown in that for any reason. So first of all, when you search for a guru, search with chaitanyata. And wait. Do not be troubled about a guru, that how will I get a guru. When our tapobal and the rising of our punya happen, gurus will be obtained — not one but several.
What is the danger of a following?
If ten people are listening to you today, tomorrow a hundred and then a thousand will listen, because benefit will come from it, because you are telling correct things. Then people will run behind you, and if tomorrow, deluded by maya, you do some wrong act or speak some wrong thing, people will take that as correct too — because they are blind followers. A listener, he says, should therefore keep the capacity to oppose where he has a doubt, rather than accept everything.
What is the science behind the number 108?
Our birth has taken place among these very 27 nakshatras and four charans. The beads of the mala are also 108, and the names are 108 too. The science behind it has been told: 27 nakshatras into four charans equals 108. Whatever karmakand we will have done to this day — good, bad, sin, merit — all of it lies among the four charans of these 27 nakshatras, and their nivritti too will happen from these very 108.
When does the wish to wear a symbol of the deity arise?
It is with very great difficulty, when punya rises, that the wish to do bhakti of Bhagavati, of Bhagavan, comes into your heart — the wish to wear some symbol of theirs on the body: whether a mala, a yantra, a kavach, a rudraksha, or to have their name written somewhere.
Does reciting the Bhagavat and the Shiv Mahapuran remove suffering?
Asked whether sufferings are cut by reciting the Shrimad Bhagavat Katha and the Shri Shiv Mahapuran, the speaker says they absolutely are cut. See the phalashruti written in the Puranas, he says — infinite times punya is obtained; it should simply be done in the proper way, with vidhi vidhan. But "proper way" does not mean you should give up water: after bathing in the morning, sitting on an asan before Bhagavan, if you recite even one adhyaya daily, then you will have no particular need of anything else.
What did Kuber ji Maharaj do as a king, in the birth before he became Kuber?
When Kuber ji Maharaj had received the birth of a king, he had it proclaimed throughout the city that whoever would not do deep daan — in Shiva ji's temple especially — his head would be severed from his trunk. He was doing that much for the welfare of the people, the speaker says; he had made rules. And by the grace of that, Bhagavan seated him on the post of Kuber.
Hours of the day for Annapurna mantra japa
The speaker says japa of the Annapurna mantra done between evening and the Mahanishitha kaal gives infinite Punya, as does its recitation at sunrise or in the Brahma Muhurta; it must not be done at midday. The reason given is a devotee's bhava: from the end of the Brahma muhurta until evening Bhagavati is said to be visiting her devotees' homes, resolving their troubles of grain and wealth. In clock terms, he says, japa runs in the early morning up to about 7:00, or from after 6:00 in the evening until the Nisha kaal; both sittings may be used.
What is the phala shruti of the Panchanan forms?
The phala shruti here is that any man who desires his own welfare should daily perform the vandana of these Panchanan swaroops of Shiva ji. By the mere vandana of these Panchanan forms alone, Bhagwan Shiva becomes pleased and grants every kind of bhoga and moksha. And whoever hears or reads the story of the origin of Sadyojata and the rest enjoys all the bhogas and attains param gati.
What happens when any living being is given pain?
The speaker cites the line कृते यस्य कस्यापि देहिनो यदि निग्रह — if by anyone, to any embodied being at all, pain is given, then take it that harm has been done to Ashtamurti Shiva himself; in this there is no doubt. To give pain to an embodied being is to give pain to that Ashtamurti Shiva. And when you serve the beings of this whole world of embodied creatures, it is Ashtamurti Shiva who is pleased and satisfied by it.
The phala shruti of the Ardhanari account
Of this description of the exceedingly excellent Ardhanari and Ardhanar form of Shiva ji, which bestows supreme auspiciousness on the good: whoever reads or hears this sinless katha enjoys all the sukhas in this world and attains the param gati.
What becomes of a person after death according to the deity they worshipped?
The speaker says he has clarified this before: when we perform pujan-path having taken a human body, then whatever punya is earned, and whichever deity we worship in devotion to, after death we will attain the loka of that deva or devi — or, having attained that swarup, will obtain that post here in this very loka.
What are the duties of the divine post obtained after death by worship, once it is granted?
The speaker says that once you obtain that post and those adhikars, you cannot at that time see your own and the other. Who you were in the living state, who your parents and siblings were, who your sons and grandsons are — you will proceed according to the adhikar you have been given.
How long does a soul hold the divine post obtained after death by worship?
The speaker says the time is determined there too — it may be a hundred years, it may be five hundred years, it may be for many long periods. But a time will come when, giving up that post, you will either take a new birth or have some other gati, and someone new will come in your place. When the punya is exhausted, birth must be taken again.
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.
What should follow the completion of a one-day anushthan?
When you do it in a single day, you then keep a vrat that day, or after the anushthan is complete you make daan and only then accept food and grain. The importance of the act, he says, increases very greatly by this.
Can a devotee become proud of his own japa?
Yes. Even a bhakt comes to have ahankar — that we did 500 malas of jap in one night. Once you have that pride, God will then take that pride away. If you come to have pride that you did the Govardhan parikrama, that you did the Trikon yatra, that by doing this karma you obtained that thing — whenever pride comes, pride in your bhakti, pride in your jap, it will be removed.
Panths other than Sanatan tell a man to enjoy his own success, while Sanatan tells him to dedicate it to his parents.
In other places, he says — in all the panths other than Sanatan — it is said that you worked hard, so enjoy your success. In Sanatan culture, even after obtaining a great success, it is said to dedicate it to your parents, to dedicate it to God. We make the samarpan, saying that all this that has been obtained came by your kripa and by your blessing. The pride of doership has been forbidden.
Residence in a dham such as Vrindavan is obtained by great punya, so prayer there must reach beyond one's own suffering.
Living in Vrindavan, he tells her, it will not do merely to think about all these things. Residence in a dham is obtained by great punya. If even because of some suffering a man begins to live in a dham, and in such a dham as Vrindavan, then what is there to think about. Go to 84 Khambha and perform deepdaan there, and pray to God — not for your own suffering only. If his gracious glance falls, the suffering is wiped out at once.
Why do troubles increase for the one who does more puja?
It is a common question, he says: that the more puja-path we do the more the trouble increases, while the man opposite drinks liquor, smokes ganja, does wrong acts and is having a fine time. It is not so, he says. What is happening is only this: because you are walking on dharma and karma, keeping a rule — rising at four, bathing, sitting for puja, jap until eight, an anushthan, fasting on Ashtami and Ekadashi, going to 84 Khambha, doing Govardhan parikrama, going to a tirth — Bhagavati gives you all the sufferings together, so that this one's prarabdha may be cut quickly while he is doing dharma and cannot run away.
Why do those doing wrong appear so happy?
He recalls a question from an earlier live: whether a great deal of money is needed to do punya. Money is not needed to do punya, he had said — it is needed to do paap. Those who are doing paap, going off to Goa, drinking there, eating chicken and mutton and seafood, doing whatever acts they can with girls, married or not — when they increase their paap in this way they are very happy. The reason, he says, is that God says: give this one all the punya that is left over, at once, so that his punya is finished as quickly as possible. Then only will the paap rise, and then he will weep.
What happens when the punya begins to rise?
Carry the karma forward, he says: as soon as our paap begins to become zero, punya begins to rise, and after that take the enjoyment. But what happens after the punya rises? After two, four or six months a new paap is begun, and one is caught again. So when the time is bad you have made a rule and are doing an anushthan with one-pointed nishtha; when the time is good, increase that anushthan. As they discussed the day before yesterday, Kuber received the pad of Kuber, became lord of the nine nidhis, became king of Alakapuri and the friend of Shiva after obtaining that pad.
The more secretly these works are kept the better, since coming before people eats into one's bhajan and forces a style to be maintained.
We do not meet anybody, he says. The more secretly you do all these works, the better it is. After coming before people, one's bhajan gets eaten into. After that the baba ji becomes a model: then he will have to maintain a style, get his hair cut short, his tilak will acquire a quality of its own, he will have to wear spotless clothes, since one never knows when or where a devotee may be met, and then we shall become a YouTuber, a blogger, giving selfies all day. After that the whole punya begins to be depleted in place after place.
How much fruit does jap on Mahashivratri give?
Asked how many times the fruit is given by what is done on Mahashivratri, he says the questioner is stuck in this multiplication and division — if you knew it, what calculation would you make? It has been told: it gives 365 times the fruit. It brings the fruit of a whole year in a single day, and to that one infinite times the fruit is going to be received.
What care should be kept in performing daily bhog seva at a temple?
A listener says Shiva and Hanuman are seated in a temple near her house and she has received the seva of the daily bhog, and asks what care to keep while making and offering it. It is a great good fortune, he says, that the work of the daily bhog in a temple of Hanuman has been received; the burden of temple seva comes only from the punya of some birth. Keep full attention to sucheeta, and go and come with purity, observing brahmacharya well. And since her name is Monica, and if she is a woman, she should not go at the time of masik dharm — for that time she should have some other arrangement made.
What must be watched after the attainment comes?
But after that, take care, he says: after the attainment, hold the attainment and go forward; go on the right road — that is a very great subject. Never let there be within you the thought that we did it, that it happened by us, that it happened because of me. If fifteen people did the puja of Shiva because of me, we did not come to have ahankar that we had fifteen people do it — otherwise tomorrow Nandi may come from behind, lift his horns and throw us down.
How long does accumulated punya take to show?
As long as it takes — but the day it bursts you go a very long way forward and never look back. The energy gathers in one place; when bad Prarabdha wears thin, a little surrender and a little good Bhava toward your Ishta is all that is needed. The difficulty is that we cannot stay fixed on one thing.
Why should a new practitioner keep the daily count high?
Because a new practitioner needs Punya-bal and Tapo-bal. The count could be reduced, but for now eight recitations are kept daily. And during the Ganapati sadhana the Datta japa continues in parallel — 11 mala of the Ekakshari and five recitations of the Mala Mantra at the start of each sitting.
Why should someone else's opinion not be allowed to end years of practice?
Because it is your property. The energy and the Punya-bal gathered over two, four, five years of austerity is spiritual wealth — and on the word of someone with no stake at all in your Punya, you pour the whole of it down a drain. The speaker says this mistake should never be made.
Why do those who really have Siddhi not display it?
Because of the censure and ridicule waiting everywhere. Even where someone has demonstrably awakened something, his opponents do not accept it as Siddhi; and respected saints dismiss miracles altogether. The speaker's objection: their own forebears ground their bodies down fasting and reciting, and that Siddhi and Punya is what is being enjoyed now.
Inherited wealth comes with inherited paap
The speaker says it is in this afflicted state that people sit and abuse the devas, saying mantras have no effect and what pandits and tantriks teach is worthless. It is not worthless, he says, it works, but who will bear what you have stored up over two or three generations? If you enjoy your father's earnings and live in the house your grandfather gave, you must also bear your grandfather's and father's sins; paap and Punya both come to you. You cannot take the punya, wealth, fields and house and then, when it is time to bear the paap, ask why you should suffer for what your father did.
Practices that wear down inherited paap
For release from inherited paap, the speaker says, there is a path: go on tirtha yatra; do parikrama of Govardhan, of the Trikon mountain at Vindhyachal (the Trikona Yatra), and around the main temples wherever you go; worship Shiva and Bhairava. Among many vidhans is worship of the Peepal tree, by which paap is cleared very quickly. Bathe in the Ganga and, standing in water up to the navel, do Japa of your ishta's mantras, or of the guru mantra if you are initiated. By this Punya grows and these sins are destroyed.
Give daan by your capacity and never speak of it
The speaker says to give daan according to your capacity, one rupee if that is your means, ten if ten, a lakh if a lakh, but never discuss it or tell anyone you have given. The more you talk about it, the more that Punya is destroyed. Talking about paap destroys paap and talking about punya destroys punya: confess a theft and four people will condemn you, and that condemnation wipes out the sin; boast of your good deeds and the punya is lost. Only when all of this is done, he says, will the Pitru Dosha diminish.
How long does a full-blown pitru dosha take to lift?
The speaker says Pitru Dosha takes time to attach, and once it is in its full, violent force, quick results of that scale will not come. You must do fierce sadhana and regular Upasana of your kul devi-devatas; ten days, eleven days, one or two years is not the measure when a fifty-year account has landed on your head, and few are heard in a year or two. Bear the paap patiently as you enjoyed the Punya in wealth, children and spouse, keep up the strongest remedies alongside, and in two to four or five years it will go.
Precaution: cursing gods, pitrs, brahmins or scriptures in discouragement wipes out earned punya
The speaker warns that during the long remedy for Pitru Dosha you will lose heart, break and see your morale fall. If in that state abusive words leave your mouth against the devas, your kul Pitrs, brahmins, any learned person or any scripture, such as calling what the Shiv Mahapuran says nonsense, a vajra strikes you at once, the Punya you had earned is destroyed and you are back at zero. Avoid all of this, he says.
A sankalp of one mandal using Aparajita brought a milestone success in only a week
He says he obtained a very great success in his life, which he counts as a milestone, and used Aparajita in it in the most divine manner, along with some most special prayogas of Bhagavati. He had taken the sankalp of one mandal, and after only a week his work was accomplished — in a field of competition he received double what those who had gone before him got.
Why must the shikha be kept and tied?
The shikha should be bound, he says — for women and men alike, everyone's shikha should be tied. Perhaps ten per cent of people keep a shikha at all. It is said that without a shikha the punya does not stop in the subtle order at all; you are doing punya, but to stop it there must be a knot in the shikha. If you are not making the knot and do not keep a shikha, then where will your anushthan worth five lakh or twenty-five lakh come to rest?
Which shakti is seated in the shikha?
Look at the shikha mantra, he says: in it we tell Bhagavati that Ma, be seated in the shikha. The shakti held chiefly to be in the shikha, in the tantrokta form, is Bhagavati Aparajita — Ma Aparajita is seated in the shikha. If you do not keep a shikha at all, then by whom will your punya be protected?
Does everyone who does japa at a tirtha get the same fruit?
No. There is a speciality of time and also of our own karmas, the speaker says. If you are a person who eats meat and fish, who commits jeev hatya, who torments others, who burns on seeing the wealth, the lifespan, the sons and grandsons of others, who nurtures dvesha and kuntha — then if you fall into some trouble, or hear about it somewhere, and go and do a path, you will not get the fruit that another person will get who wishes the good of others, who does not envy anyone on sight, who gives his wealth in daan, and who thinks of living beings when wealth arrives.
Can the punya of a parent protect a child in this way?
Yes. Many times it also happens, the speaker says, that the sadhana was done by the father; a calamity came upon the son, and though we do not know what the son life is, an avesh came upon him too — because the punya was the father, the punya was the grandfather, the punya was the mother. From that too it happens.
Why does it seem that nothing has happened from ones sadhana?
If you are thinking that you did sadhana and nothing happened, that they are not even looking at you — no, the speaker says: however thick our prarabdha is, they will first cut it and make it thin, they will destroy it, so that no bundle of sin is left with us and we become fit.
What does a person actually carry with him at death?
He has shouted himself hoarse many times about the importance of a tirtha, the speaker says: when we die, neither we will take a crore of rupees nor will you take ten crore. The snan you are doing at the tirtha kshetra, in the parva kaal, the daan you are doing, the japa you are doing, the tapa you are doing — that is what you will take with you.
Does having a path done at Vindhyachal or Kashi suffice by itself?
If you are thinking that a path is being done for me at the tirtha, at Vindhyachal, that it is being done for me at Kashi, so we shall ride up on the vimana to swarga — you will not go, the speaker says. It should happen by your hands too. Only if it happens there will the ten times, thousand times, crore times fruit that is to be got be got; otherwise it will not be got.
Why does spreading the practice of deepdaan earn punya?
Certainly do deepdaan and have others do deepdaan too, the speaker says. Understand this subject: the more you spread the name of Bhagavan and spread the practice of his deepdaan, the more punya will come to you without cause. To do deepdaan alone and tell no one, to go quietly to the Manikarnika ghat and vanish after doing deepdaan, to give our puja to Bhagavan by stealth and tell no one — that has become a matter of tantra. But if punya is to be earned, that is a sadhanatmak matter: in punya we will tell everyone, yes, you do it too.
Should a pujan or a bali be shown live?
Display should not happen, the speaker says. He recalls commenting to one Chandan ji, who had put out an entire live video of his bali on Facebook, telling him not to do it live: post something afterwards, the next day. How many seconds is the video you people put out — two seconds, three seconds, ten or fifteen at the most, a small clip. If you have to post something to show somewhere, post that much, and post it after it is over. Do not post the immediate thing, that a puja is going on right now and we are showing you live that we are doing deepdaan. Do not make this display. If you want to encourage people, encourage them with your old videos.
Japa done only for protection earns no punya
The speaker says that only when japa reaches completion does its full effect come — one's prarabdha is cut, energy builds, punya-bal accumulates, and then one is protected. Ordinarily, morning japa protects a person until evening. But if the japa is being spent on a task — done outright for protection, or for binding hostile shaktis — then no punya gathers anywhere; it is used up as it is made. That, he says, was constantly the case with the sadhak in his story.
Why does one sadhak get results from very little japa?
Sometimes you see a sadhak who did very little japa and began to get its effect, he says. It may be the effect of the place; it may be the effect of that sadhak's own kula parampara, or of the guru parampara, or of punya performed by himself — and it may also be the effect of Shani Deva seated in the kundli. Little japa, greater fruit.
How does Shani in the fifth or ninth wash away papa?
With Shani Deva in the fifth and ninth bhavas especially, and once you have begun sadhana well, the moment even a little of his effect begins he opens the way for tirtha yatras at once, he says. He will get tirtha done, or such karmakand, and such opportunities will come before you that your papas will decay — whether a way opens to help someone, or by your intellect, discretion or wealth you help someone and obtain their blessing. He gives such buddhi that your bad prarabdha may be destroyed at the earliest, and quickly clears the path of your progress.
Budh is nourished even by ordinary good karma, and the more he is nourished the faster attraction rises.
The more it is nourished the more imbalance it also produces, he says, and Budh's influence is complete in this. We nourish Budh even unknowingly, as we nourish all the grahas by our good karma. For instance, if you have a mausi or a bua — held to be connected with Budh — whom you love and respect greatly and to whom you give gifts, Budh has been slightly nourished. If you do upasana of Bhagavan Ganapati, Budh is nourished; of Bhagavan Narayana, Budh is nourished; of Bhagavati, he is nourished especially. And when this nourishment increases, attraction increases very rapidly.
What should be examined when prem arrives?
Avoid this, he says: if prem is coming, then see whether it is prem or not. If you analysed wrongly, if the decision went wrong, and if you displayed any crookedness, then this effect of the mantra, of the energy, of the punya that was being obtained here will decay.
Birth in a tirtha kshetra with no Shiva pujan is worse fortune than remembrance in a mlechchha region
There are people in the world so unfortunate that their birth takes place in a tirtha kshetra and even so they stay averse to Shiva pujan — they are maha-durbhagyashali, he says. Fortunate is the person who is in a mlechchha region and even there does the remembrance and pujan of Shiva ji: because by mere remembrance Bhagavan Shiva certainly arrives there — where is he not — and his presence and his energy become present there, in accordance with the environment and circumstance of that place.
What is the worth of sava lakh japa compared with wealth?
It is no small thing, he says: if you did 21 and 21 mala morning and evening and your sava lakh japa was completed in the whole month, then in your entire kula and khandan probably nobody will have sat and done it. There will be many such people, crorepatis, who never touched a mala even once. When they die that wealth of crores will not go with them; but this sava lakh that you are laying up in Sawan will certainly go with you after death.
What must be done with the Tapo-bal earned at a Parva Kala?
Learn to conserve it. Whatever japa and austerity you perform at a Parva Kala — Navratri, Shivratri, the Ambubachi Parva, the Bhadon Amavasya, Chaturdashi, Tara Amavasya — never take a Sankalpa with it and do something for anybody, unless life itself is in danger. Store it well, and use its interest.
Wealth received through grace and the duty to help others
When dev kripa brings wealth, a spouse, learning or position, the speaker says it is misused if one then runs riot with it. Why did Bhagwan make a lakhpati, who could manage on ten lakh, into a crorepati? So that as his bhakt you could support ten people who are working through their prarabdha. If you never put in that extra effort, why should he give you that much? He criticises those whose only giving is graha-related daan — seven cheap black blankets when Shani's Sade Sati runs — and who otherwise never give a poor person anything.
Why consecrated tantric objects like a yantra or danda are never discarded
Taking the example of a Peeth Yantra many listeners had made — by a Hindu goldsmith, by hand, after checking the nakshatra — and then worshipped, the speaker says such things are never to be removed: what is invested in them is not just money but one's daily japa and tapa, and they are what will serve you in the future. Likewise the danda given after a Dattatreya yaag: once abhimantrit with such mantras it is fully able to guard the house for a long age. Calamities come more often than we know and are absorbed by such objects and by our punya; they begin to fail only when punya thins and pride sets in. So stay surrendered and free of pride, and learn to respect every tantrokta object you have awakened or received.
Jeev seva and worship must be done without display
The speaker says Jeev Seva must be done alongside the remedy, but never for show — no announcing it, no selfies, videos or reels of feeding fish, no Facebook, Instagram or WhatsApp status, no temple selfies. He says only by staying away from display does one gain anything in sadhana, because Punya is destroyed in proportion to the display; so nothing one does, no puja or paath, should be shown. He says what he himself shows on the channel is arranged separately for teaching and immersed afterwards, and that he never shows his main puja. Doing all of this for one month, he says, brings forgiveness.
After the Chaturthi night worship: the young moon is worshipped, Brahmins fed, and a salt-free sweet meal taken
After worshipping and praising him, worship the young moon that has risen in the first watch — give him Argha, show him Dhupa and Deepa, and worship him as far as the offerings allow. Then worship Brahmins and feed them sweet foods, and eat sweet food without salt yourself.
What benefits does a purashcharan in the Vaishakh Shukla Paksha bring?
The speaker lists several: a mantra already carried through one purashcharan becomes unbreakable and param siddha, so that when another mantra needs awakening it awakens instantly by this mantra's grace; japa done on Akshaya Tritiya yields akshaya punya and tapobala that never decays; and Matangi's grace comes of itself, since Bhagavan Shiva grants the grace of all ten Mahavidyas through this mantra.
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 if one has a grudge against brahmins?
The speaker says such people should be called who are pure and sattvik, and fed kheer, if this kind of dream comes; if water is being seen, give as much water as possible to cows. To those who hold dvesha for brahmins he says: do not ruin your own boat by watching what the world is doing. If a brahmin does something wrong, that is his life — why criticise him and take his paap on your own head?
The merit of offering a vastra daily, and offering it by manasa parikalpayami
You are offering your aradhya a vastra daily; for how great that merit is, he says, read the Srimad Devi Bhagavatam and study what importance there is in the daily archan or abhishek of a deity's yantra and in offering them a vastra daily. You may also offer it by saying "manasa parikalpayami" — that we are offering this mentally — and saying that for the purpose of a vastra we are offering a rakta sutra; you will obtain the complete fruit.
What is the fruit of offering a flower grown at home?
If you have planted even one flowering plant at home and even one flower blooms on it daily, offer that one flower on that yantra, and the fruit of offering gold to the whole assembly of deities will be obtained — gold, he repeats. A flower planted at home and tended, when you offer and dedicate it to the deity, brings from the deity the very fruit of offering gold.
A shatarchan or sahasrarchan with flowers from your own garden yields punya that never comes to an end
If you have a flower garden at home and 108 flowers can be had, or 1000 flowers can be had, and you perform their shatarchan and sahasrarchan, then such fruit is obtained that that punya can never come to an end. This much is the fruit, he says, if you do the archan of a deity with flowers grown in your own garden.
What if a flower must be brought from a neighbour?
If at any time you must bring a flower from a friend's or a neighbour's place, even after asking, then if you bring and offer that flower without giving any money, 50 percent of it is cut and goes to them — they get the punya just like that. However much you decorate it and do everything, you should bring it from another's place only after purchasing it with some money. Even give them a little, or give something in exchange; otherwise a debt remains and half the punya goes to them.
What is the fruit of even one puja at Kamakhya?
If Bhagavati is worshipped on the Nilachal hill then a hundredfold fruit is obtained, the Kalika Purana says. The human being who performs even a single puja of Bhagavati Mahamaya at Kamakhya obtains the desired fruit in this world and in the next world the attainment of the Shivatva pad; there is none as fortunate as he, and he obtains all the fruits. What fruit is it? If a man donates a crore of cows, the fruit he would get is the very fruit of the puja of Bhagavati Kamakhya. And the human being who performs even one puja of Devi Kamakhya causes the deliverance of his own ten forebears and ten descendants — ten generations each way — who then go to devi lok.
Two pujas of Kamakhya deliver a hundred generations and three deliver a thousand ancestors, with ganadhipatya in devi lok
The human beings who perform the puja of Bhagavati Kamakhya Devi just twice have their seven lineages delivered and go to devi lok — a hundred generations each are delivered. Those who perform the puja of Kamakhya Devi three times become free of sin and deliver a thousand of their ancestors; thousands upon thousands of generations are delivered. And such a one attains this world, happiness, aishwarya and long life, and after the end of the body goes to devi lok and is given ganadhipatya, from which there is never any fall and no exhaustion of punya. The bali pitha here at Bhuvaneshwari is a mahish bali pitha, not an ordinary pitha.
What does the Saptashati say about not worshipping in Navratri?
The speaker notes that people fall into controversy the moment this is said, but states the written matter: that Bhagavati says she devours and burns to ash all the merits of one who does not perform Chandika's worship, and gives him hardship. There is a reason behind it.
What does the Devi Atharvashirsha give?
In its Phalashruti it comes that the fruit obtained from studying all five Atharvashirshas is obtained from the recitation of the Devi Atharvashirsha alone — and along with it Bhagavati grants a great deal more, including the glory of the Navarna and of the Panchadashi Vidya.
Why does a person with a masanic siddhi say he has no trouble at all?
The speaker states the objection himself: you say that perfecting low-grade tamasik shaktis of this kind brings suffering, but I have such a siddhi and I have no suffering — on the contrary she obeys me. His answer is: until when? Only so long as the tapobal made from the dev-varga sadhana you did, the punya made from it, the shaktis of paropkar, remain standing near your aura mandal — until then they will spoil nothing of yours.
Does a shakti walk with someone who has done daily paath for years?
Asked whether, from doing daily stotra, chalisa and puja paath for years, some shakti walks with us in an unmanifest manner, he answers: yes, absolutely she walks. Those who have been doing puja paath for many years will, at some time or another in life, have the experience of this thing too. In daily puja paath there is a great deal of shakti and capacity. In Navratri and the like, he says, they certainly do some particular anushthan with all the rules closed in; but from daily pujan paath as well, even if you are doing a chalisa, stotra or arti, a good many shaktis begin to walk with you, because you are doing it regularly.
Why do some good sadhaks refuse to do puja paath for others?
Why do they not take it, he asks. In this too there are two kinds: those who do a great deal of puja paath will take it — those who have the kripa of their ishta, those who have anubhuti. But there are a great many who are good sadhaks and who even so do not take it, because they say: I do not want to undergo further prarabdha. And they do not have puja paath done for anybody either. They say: I have received a Brahman life, let me do all my own and go forward, forward.
What benefits come from ordinary nitya puja?
Asked what benefits come from ordinary nitya puja, he answers: just as we daily eat ordinary food and our life runs well, from eating nourishing food — in that same manner, when you do nitya puja and seva, then even if difficulties do come into your life, they pass off with ease and you get across them. The benefits of doing nitya seva and puja are endless, and a person born in a Sanatan Hindu culture should do japa and puja paath lifelong, until death, so long as there is steadiness in his buddhi and his mental state is right.
What should one do while leaving the question of moksha aside?
Becoming free from moha and maya in all the bonds of the world, he says, cooperate with people as much as you can and do paropkar as well. But keep advancing. For the rest — whether one is to become brahmalin, or whether the attainment of moksha will happen, or whether there will be a next birth — leave it upon your own aradhya.
Sanatan traditions never cut prarabdha; they have it undergone quickly and destroyed
Sanatan traditions never cut prarabdha in that way, he says. They have you undergo it quickly and destroy it completely, so that you should not suffer it again. They do not postpone it — they do not say, very well, give him happiness now and it will come again after two months, we had given it, take it as your own affair.
A pure Hindu's worship at such a place transfers his punya straight to what is seated there
He says these old things of theirs are seated in all those places by mantra bala, and afterwards, when a Sanatani, a pure Hindu of pure blood performs pujan there, they are at once nourished and at once pleased. When a pure Hindu bathes in Ganga and goes to such places, all his punya is offered to them — so they will be nourished. If they are being nourished today, he says, the cause behind it is Hindus themselves.
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.
Birth in a Sanatani household has taken place for the sake of sadhana alone
Why, he asks, has your birth taken place in the house of a Hindu, as a Sanatani? However calamitous your condition, however destitute you may be, your birth has taken place for the sake of sadhana alone. Had that not been the intention you would have been given birth abroad, or among others of that kind. There were some good deeds behind it, that even if the birth was in the lowest family, a path has been given to you — because what you may obtain here will be obtained nowhere else.
Where puja and deep daan have truly been done, wrong intentions cannot arise in the mind at all
If you have truly performed puja and seva, and if you have done Deepdaan, he says, then ill-will simply will not come into your mind. Wrong thoughts will not be able to arise at all — that is the very first thing that will happen here. But the money for deep daan has to go somewhere else, so the deep daan will not be done.
What does keeping niyam with nishtha actually build?
The speaker says that by doing what is ashastriya and wanting good to come of it, good will surely come — but you should then think about when that bhala turns into a bhala, a spear. When someone walks with nishtha, by niti and niyam, then along with himself he somewhere constructs a foundation for his future and for his coming generations. Those foundations are very strong, and when he advances in progress in a tremendous way he does not advance alone: his generations advance.
Who the eclipse guru sadhana is for, and why a guru is not easily found
The speaker says this sadhana is especially for those who have no Guru and want to come onto the sadhana path, and also for ordinary people who want to do sadhana for the protection of their home, family and themselves. If a guru, or a guru to one's liking, is not being found, there is no need to wander: do this sadhana until a guru is obtained, and awaken these mantras for that time. Gurus are not found so easily, he says; it is the Prarabdha of some of our karmas that a guru is not being obtained. When that prarabdha is cut, Punya increases, strength comes into the Jivatma, the energy of tapas grows and punya accumulates, a guru will certainly be obtained. This sadhana, done in this time, he says, will certainly raise one's tapas and Tapo-bala.
Accepting Brahma, Vishnu, Shiva or Jagdamba as guru when there is no guru
Citing the verse "Gurur Brahma Gurur Vishnu Gurur Devo Maheshwarah, Gurur sakshat Parabrahma", the speaker says the Guru is Brahma, the guru is Vishnu, the guru is Shiva himself, and the Parabrahma is the guru in person. So those who have no guru should understand that Brahma ji is the guru, Vishnu ji is the guru, Bhagwan Shiva is the guru, Ma Jagadamba is the guru, that Parabrahma Bhagavati is the guru, and may accept them as guru. Our worthiness, he says, has nothing to do with it; no one can become worthy before them. When their kripa-drishti, wish and blessing are there and our Punya has strength, they themselves will give a physical guru of this world in their own form; until then one may accept them as guru and do one's sattvik sadhanas for home and family.
Continuing the guru mala japa into Shravan, and what the first charan gives
The speaker says that from the day after Guru Purnima, when Shravan (Savan) begins, it is one's own wish: one may go on doing one Mala of this japa every single day, keeping the mala worn around the neck. This is the first charan of the sadhana. Whoever does it, he says, will have less trouble in whatever other sadhana they do afterwards, will be guided rightly, and will get help and strength to complete the sadhana they wish to do; and their Punya and Tapo-bala will grow so that they may obtain a direct, physical guru in this material world.
Does sin attach from hurting a cow with a stick?
Asked whether sin attaches from giving a cow distress with a stick or piece of wood, the speaker says yes, absolutely it does. From giving distress to a cow there is a blow upon the lineage; loss occurs to wealth and to Lakshmi; and the dosha of brahmahatya also attaches. Therefore a cow should not ordinarily be given distress.
What punya comes from building a temple, and what is done for an untimely death?
Asked what punya comes from having a temple built, the speaker says limitless punya is obtained; it is said that people who have temples built deliver many generations. Asked by a listener whose elder brother died an untimely death two years ago and who is now being greatly troubled, he says it depends upon what his age was — if his death occurred through abhichaar and the like, in an untimely death, then he will trouble much more. If the untimely death occurred by accident, then by having Narayan Nagbali and the like done, and by having the Shrimad Bhagavad Gita recited for him with vidhi vidhan, gati can be given.
What counts as the rising of one's good merit?
The speaker declines a fixed answer: it depends on the person, and on what they hold as priority. Ninety percent of people take earning money as the sign; others take it as whatever desire of theirs has been fulfilled.
What is lost by replacing a murti every year?
Only if they break for some reason are they to be changed; otherwise you are not to bring one, and the whole vidhi vidhan for it has been given. If you bring a new murti every year and change the old one, then all the punya of the japa, puja and tapa you did through the year — they took it and went. What is left with you? Why do you change the murti at all?
Why do customers buy even at a shop where they are treated rudely?
The speaker says in many places the shopkeepers have no interest and behave very rudely, and yet you still take the goods and cannot say why — and the shop is packed and its sale runs. This, he says, is somewhere the punya bala, or the effect of an anushthan, or the presence of that deity and that shakti holding things bound: their energy is falling with force upon the energies of the customers present, and being pressed down the customers accept what is said.
Why does one disciple get siddhi faster than another with the same mantra from the same guru?
The speaker says it happens all the time: two disciples receive the same mantra from the same guru, one gets siddhi quickly and the other does not. It in no way means the second worked less or will not get siddhi. The one whose punya was greater, whose prarabdha had already been cut, who had done the work before, gets the effect quickly; another gets it late. Every mantra gives a different kind of effect for each person, so one should not worry so much.
Past punya keeps harm away in the present while the debt accumulates in one place
But because of his earlier karmas, his purashcharan, his japa and tapa, no harm is coming to him, he says. In the present there will be no harm — there is only growth, doubling by day and quadrupling by night. Now this thing will remain gained in one place. It has remained gained in one place; keep it in mind that this is never going to perish, unless it is destroyed.
Does the shishya's punya also come to the guru?
So those who think that we will do this and we will do that — brother, it is falling on them from it. If he is doing punya, then that too will come to you; and if he became engaged in papa karma, if you gave to an unauthorised person and he has begun to commit outrages and is doing wrong, is behaving contrary to dharma, then that too will be obtained — a sixth portion.
Nobody can tell you your future, because the one who can look into kaal is removed from the world.
Pointing to a pinned link for a Shakambhari sadhana that he thinks barely one or two people have performed, he says that in life sin and merit both keep running: when punya rises all comforts are obtained, and when paap rises a man may be a crorepati and still be reduced to want of food. He says repeatedly that nobody has seen the future and nobody knows it; however great and capable a sadhak may be, nobody can tell anyone's future with accuracy, because if that divine quality and divine shakti for peering into kaal is obtained by someone, he is separated from the world — so nobody tells that thing.
Sadhana is savings laid up for one's descendants, as money is invested for a future one cannot see.
You do not know your own future, but you keep it protected by saving, he says — you save because it will be of use in the future, you invest money somewhere because it will be of use in the future. In just the same way, learn to invest sadhanas. You will make this investment of sadhanas and it will be of use to you in life, and to your children too. You save money and give it to your children, but nobody gives a sadhana to their children, and nobody gives punya karma.
He tries daily to put food into some creature's mouth before his own
He says he tries every day to see that food goes into some creature's mouth before it goes into his own, because he too does not know how many people are doing the many videos on the channel, so rin dosha is attaching to him as well. It is between the two of us, he says: I am doing it, you do it too. What can happen is that a fruit which was to be got a hundred per cent may not be got for this very reason; when we do this work, that fruit will be received in full. Everyone should walk on freeing themselves of rin dosha.
Support may strengthen your anushthans and punya, but you must then stand up with your own strength
Yes, the speaker says, someone strengthened your anushthans and your punya and stood you up from behind — but after that you too have to stand up with strength. If you want to become strong for life, take support and become capable yourself, and give complete trust to the one you trust. Nothing ever happens in a single attempt.
Katha has its place, but sadgati does not come by katha alone
A listener says people seated on the vyaspeeth show Krishna ji's character as bad, though it is nowhere so in the Mahabharat, and that people are pleased by such antics. You are speaking rightly, the speaker replies; what more is there to say, everyone knows. Katha is right in its own place and has its own stage, necessary for you and for us — but that sadgati should come merely by listening to katha, in the way it is going on nowadays, he does not accept at all.
Should a Deva-darshan in a dream be described publicly?
Never. Ask privately if you must ask at all. A Deva-darshan should never be a matter for display; a mantra given in a dream should never be asked about publicly; a prescription for a mantra's use that reaches you should not be asked about publicly either.
What does Sanatan prescribe after death?
Sanatan culture, the speaker says, tells you that even drinking liquor in the living state brings so many sins, and that fifty things are told to you and you are told to remain good. In our place, he says, bhoga is nowhere given after death: there is the vidhan of the attainment of Sayujya and Salokya, and six kinds of mukti have been spoken of. Those things are attained according to one's own punya, and according to the desires one obtains such yonis as well, where you obtain bhoga. It is a lack of information, he says, that people are not able to understand.
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.
Where does the fruit of tirtha bathing actually fall?
He says that if one goes and bathes at the Sangam then it is wonderful — the capacity to bear the very form of Vishnu. But, recalling what was said in earlier lives, all this is a paralaukik matter and its fruit is obtained there. Here we shall suffer our own mool without knowing it. It is not that a desire for material happiness will not be fulfilled — it certainly will, but one will have to remain conscious.
What does accumulated japa make of a sadhak in the eyes of the devatas?
The speaker says that if you have completed sava lakh, four lakh, ten lakh, twenty lakh, crores of japa of a mantra, you have become a bhakta of the special category of treatment for the devatas. We do not see which devata is watching us, in what pitch we are going, what a shakti holds for us there — that too is a loka. In Sanatan culture the life journey does not end after death; only the body changes.
What is akshaya punya, and how can an akshaya sin cancel it?
The speaker points to Akshay Navami, Akshay Tritiya, the sandhi kaal puja and the maharatri of Maha Ashtami, the mahanisha, of which it is said that puja done in them gives akshaya punya and japa gives akshaya fruit. But a person may equally have committed an akshaya sin at the same time — stealing a lota into his bag on Akshay Navami while the shopkeeper turned away. His sin too became akshaya in that very time.
When the mantra is used for such a person, his akshaya sin meets your akshaya punya and both are destroyed.
The speaker says you do not know what sin the man has come with; you are seeing only his distress, that he is in trouble and has taken refuge, and so you will use the mantra. Then by your use of the mantra his akshaya sin attaches to you, comes level with your akshaya punya, and both are destroyed — and you are reduced to zero, while saying that your punya was never exhausted.
Why should the puja place not be photographed?
Suppose you do a hundred malas of japa every day and offer them to your ishta's vigraha: the energy offered to them increases your punya, and your punya increases each time you take darshan. When another fifty people take darshan of that same Shri Vigraha, their punya will increase too — and yours will be depleted, because it was personal to you, limited to you and your family, and you have put it outside.
What do the granthas say about keeping a mantra secret?
If you look at any book or grantha connected with a tantric guru parampara that was written later, it is very often said: this mantra should be kept secret like the kulavadhu, this yantra should be kept secret like the kulavadhu. That is why the japa mala is to be kept in a gomukhi and not worn — because any other person who takes darshan of it will also obtain that punya.
Why is ninda forbidden in this period?
The second thing is that ninda of any person — whether your elder or your junior — should be avoided in this period, because by doing ninda your punya is obtained by the very person about whom you are doing the ninda. So make the effort not to do it: in this time we are not to do ninda in any way whatsoever.
One whose name is taken day and night cannot go on ignoring the call
Sometime the whisper will reach the ears of the friend of the poor, of Bhagavati, he says. Taking Prince ji as the illustration: suppose Prince ji is capable of seeing me and capable of hearing me, and I think of him day and night and take his name — Prince, Prince, Prince — for how many days will you ignore it? Whenever you look you will say: this one does not even ask me for anything, every morning he rises, bathes and begins to take my name, daily offers me bhog, daily brings me a gift.
Why does he say punya is depleted by our speech?
Through the day we let out so many words, and along with every word our punya is depleted. Even in what he is speaking here, he says, his own punya is going. How will it be increased? By doing more and more mala japa, more and more mantra japa.
Whose karma is behind present suffering, and from what age is it counted?
The question is wrong at that point, he says — it is reaching Bhagwan. But what we are undergoing at present, the suffering we are getting, has behind it our earlier karma. And earlier karma does not necessarily mean what you did five years ago or in childhood. Up to the age of twelve, whatever we do simply has no account kept of it — it is a thing outside the account, out of syllabus. Bhagwan Chitragupta does not write it down anywhere; he says, he is a child, a boy. The katha of Mandavya Rishi lies behind this. But from the age of thirteen, whatever good and bad work we do for the rest of life, an account of that is kept.
Why does suffering come when we know of no sin we have committed?
Understand it this way, he says. You do japa at the time of a grahan; it is said that japa of any mantra at the time of a grahan brings a thousandfold fruit. In the same way, in any birth and at any time, when you do some punya work at a special time — doing japa while on a teerth yatra, doing it at the time of a grahan, on a river bank, in an ekling Shivalaya — your punya increases a great deal. Now, having increased, it too must be undergone. So you obtained the manushya yoni, your karma of punya is in udaya, there is happiness in your life. And you have at some time also committed paap. What we do first is exhausted, its punya is exhausted; then the paap runs for some time; that is exhausted, then punya runs. When the paap rises, when the time comes for its fruit to rise, that is when the troubles come into life.
What is the mahatmya of Ganga darshan and snan according to the Devi Bhagavat?
For bathing in Ganga ji you will find a mahatmya in every Purana, he says. Quoting the Srimad Devi Bhagavat, Mahadev ji tells the mahatmya of the smaran, darshan and snan of Ganga ji: by the darshan of Ganga ji and by merely touching her water she destroys the mahapap of beings and grants moksha. And a man who on rising in the morning remembers Ganga even unwillingly has no fear of any inauspiciousness in the three lokas.
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.
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 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.
Daan given with pride erodes inherited punya and its protection
The speaker says your growth was riding on the punya earned by you, your family and your ancestors; when that punya begins to decline the protection fails. Earlier you gave ten rupees with bhaav — "Jagdamba, you gave this, a part is offered back to you, bless all beings"; now a crorepati giving a lakh says "I earned it, I gave it." As the bhaav changes, the punya changes — only a partial punya accrues, so no one comes to save you, however big a donor you become.
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.
Why marana can reach a devout household: prarabdha, rinanubandha and half-hearted surrender
Take a home where everyone does puja-path with bhaav, deities have their place and deity trees are planted — and a marana prayoga is being done. The speaker says such enemies are our own prarabdha, and our seva-puja protects us; but if some offence grows large, our punya's capacity drops, theirs grows stronger, and a rin-dosha or rinanubandha with them ripens, then death or suffering follows, since karma is give and take. Full surrender to Jagdamba — "protect or kill, your will" — is the one exception, but we only take sharanagati when emptied by calamity; while wealthy we surrender half-heartedly, saying "yours, Maiya" while inwardly it stays "mine". So when the rinanubandha is about to fructify, our punya shrinks on its own through delusion and our own mistakes, and the enemy's prayoga succeeds.
Should the merit gained from a pilgrimage be described publicly?
When Punya is obtained, its description should never be made publicly at any length. Keep to yourself what you are doing and what has been obtained. And there is no need to think in terms of best, middling or least — even one step walked toward a tirtha carries its Punya.
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.
How did those who knew the Veda mantras keep gaining punya despite wrong karma?
In just the same way, those who had learnt the utterance of the Veda mantras were gaining punya, because the daily abhishek of Bhagavan Shiva was going on with the Rudrashtadhyayi — while on the other side they might do crooked karma of tantra. If Yamraj has a directive that he shall not go where Rudrabhishek is performed and where the Rudra path is done in that manner, the speaker asks, how will the prana be taken, how will the dosha attach?
How much tula daan should be done on a child's birth tithi?
Third is tula daan, as much as is possible. Suppose the child's weight is 40 kilos and you do not have the means for 40 kilos — then have even 4 kilos given in daan that day by the child's own hand. It will be very good, and shubh labh will be obtained in it for the whole year. That much at least should certainly be had done.
How will dharma be protected in an age so full of sin?
You are there, the speaker answers Gaurav ji. We are all doing as much as is possible; we shall keep our intellect applied to dharma as far as we can. When there are sinners, then punyatmas like you also exist — you too are doing such good work; why are you forgetting yourself? If 155 people are listening, then among them at least five will be such that their mind becomes steady in dharma even for a few moments. It is exactly that which has to be increased.
Is worship done in a bad period wasted?
No. The speaker says that the more full of struggle your time is running and the harder you are working, the less it will ever go bad or be wasted. If you think that all this pujan-paath you are doing is going in vain, there is no bigger fool than you: it is being accumulated now, and a time will come when you will get everything continuously without doing anything. Whatever object you took a sankalp for and are doing pujan, paath, japa and anushthan for, that too will bear fruit.
Shankhachud's own shakti was blunted by the insults he gave
He recalls Shankhachud, who insulted Devaraj Indra, Vishnu ji and everyone; because of that insult his very shakti became blunted, and struck once by Indra's vajra he fell unconscious. All his shaktis, and Tulsi ji's pativrat dharma, stood useless where they were once he did the nindaa. In exactly this way, when you begin saying that you did so much puja of Durga ji and nothing is happening, the trouble begins and our punya starts to decay. Therefore nindaa should not be done.
What harm do blind supporters do to themselves?
The speaker takes himself as the example rather than anyone else. Suppose a listener who follows him closely is told that a certain channel is opposed to him, or is merely a competitor, and is sent to speak wrongly on their lives — or decides on his own that anyone who speaks against Rudransh bhaiya, or even parallel to his subjects, will be proved wrong. Whatever happens, that listener will carry his own second bhava into a negative influence, and the loss will be his.
What does Bhagavan Krishna say about spreading the Gita?
The speaker cites Bhagavan Shri Krishna as having said that whoever takes the Gita to every household, whoever recites the Gita more — that is, in today's terms promotes it — will be that much nearer to him, and he will be that much nearer to that person. So, he asks, this nearest of relationships with Ishvar, in which we are to become Krishna-like: you are creating an obstruction in the middle of it, today and tomorrow. Krishna forgave Shishupal a hundred times; when you commit a hundred at one stroke his Sudarshan chakra will move.
There is a limit past which even a correct argument harms the one making it
It is our own foolishness, the speaker says, to go and do nindaa of someone, or to go where a gyan yagya or an anushthan is being held and do nindaa there again and again. Those who do nindaa or shastrarth do not even argue today — it is kutark. Speak up to a limit, and if it still seems wrong, leave it and withdraw; do not do it excessively. That is his view. If you do it excessively, the loss is yours.
You too will become a story, told by someone else
If instead a little time were found and some self-reflection done, and these subjects were talked about — yes brother, do not make this mistake, do this thing this way — but instead you sit and abuse. Then abuse; afterwards it will be in that same tantric's skull, in the lid of it, or else in your own house you will become a bhoot, roaming as Dhundhukari the pret did, going round as a wind and a whirlwind. Somebody had commented that this is a story: do not worry, he says, after death you too will come into a story. Whoever there are will tell the tale of the bhoot you become — in such a place there was a bhoot, a bhoot is roaming there. You too will become a katha.
Two negative comments are enough to end a beginner's motivation
It is not a matter for anger, the speaker says, but a matter for explaining, so that people understand: a person becomes motivated to do some sadhana only with great difficulty. And he is still only thinking that he must do sadhana when, by hearing and reading two or four negative things, by reading the comments, that person abandons his hope. This same thing is in the Shrimad Bhagavad Gita — this is the mahatmya of the eleventh adhyaya. And in the mahatmya of the first adhyaya which they had read: there was a man of knowledge, but he insulted everybody and kept corrupting everybody, and afterwards what degradation befell him? This is what happens from doing all this.
What happens to one who turns another away from the bhakti marga?
So if you are removing somebody from the bhakti marga, the speaker says, if you are removing him from the bhagavat marga, then you are yourself building your own coming prarabdha. This much only was his attempt — to put it into your subconscious mind: brother, wake up, do not commit an offence.
What is the fruit of writing the name of one's ishta on Phalgun Purnima night?
If at the time of this night anyone writes the name of their ishta aradhya, a very great fruit is obtained from that too. At the least one can write it 108 times; whoever wishes for more should write 1008; whoever wishes for still more may write 10000. If you sit for four or five hours writing your aradhya's name, that is very good.
Whose name should one write on Holika night if one's ishta is a different deity?
Whoever your aradhya is — Bhagwan Sadashiv, Bhagavati Jagadamba, Bhagwan Krishna, Bhagwan Ram — whoever you have taken refuge in, that is the name you should write, if you are not doing any other mantra japa. From this there is an extreme increase of punya.
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 happens if alms are given while one's puja is going on?
If that is done, there is also an insult of the devatas and a destruction of punya. If you are giving alms or daan while your puja is running, and someone of your household goes and gives in alms, then all your punya has gone over there. And in tantra, he says, there is a different game altogether in this: if someone's sadhana is to be stopped or destroyed, or something is to be projected, it is at just such a time that this asking of bhiksha is made. So they forbid it rightly.
Where should the copy used for naam lekhan be kept?
After the naam lekhan, keep the copy at the pujan place. And then keep writing daily, according to your capacity.
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