Purashcharana
Every question on the site tagged Purashcharana, each answered from a timestamped source rather than a summary written from memory.
A ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana.
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Parva kaal is for charging mantras, not for prayoga
Those already doing a sadhana should repeat it in these nine days, the speaker says — not do its prayoga. People do one 11-day sadhana and immediately ask for the prayoga vidhi, then say nothing happened: if ₹10,000 is in your bank you cannot spend more; if 100 malas are deposited, 1,000 cannot be spent. Your enemy is no raw player. Repeat the anushthan again and again until at least kripa-siddhi comes, and only then does a prayoga give effect. In parva kaal like Mahashivratri, Shiv Navratri and Holika night, attend to making mantras chaitanya rather than to prayoga — only wicked, foolish people use these times to harm others, and though such a prayoga strikes at once, if the target's ishta and tapa-bal are strong he falls ill a few days and recovers, and his own sankalp against all known and unknown enemies then finishes them.
Building up sadhana before using it against a strong shakti
The speaker compares sadhana to money: you earn it and deposit it, and you can only spend as much as you have saved. One 21-day cycle used at once against a big shakti — one that many tantriks had already failed against — would give little effect and could make the trouble worse. So the sadhak repeated the 21-day sadhana three to four times, each from Krishna Paksha Ashtami, over four to five months, keeping a mala or so daily at the temple between cycles so the krama was not broken, and raising the count from 27 to 54 malas (four to five hours a day). For a house with no such trouble, he says, a single cycle gives effect.
What are the two stages of Mahabhairava Sadhana, and why should novices avoid invoking him directly at home?
First a dedicated Purashcharana of the Mahabhairava Mantra, then of the intertwined Stotra — but Mahabhairava is an Ugratama (exceedingly fierce) deity whose intense energy can consume everything indiscriminately in a household with unverified family deities or ancestral spirits, so it must first be awakened at a temple or Tirtha.
Why shouldn't the popular Batuk Bhairav Aapaduddharana mantra be chanted on its own, and who can give initiation into it?
The widely circulated Aapaduddharana mantra of Batuk Bhairav is bound and bears no fruit chanted alone — even though its individual phrases are legitimately cited within Ashtottara Shatanama or Brahma Kavach recitation, only a Guru who has personally unbound and completed a Purashcharana of it can properly initiate someone into it.
What is Ekakshari mantra Purashcharana, and how does it relate to unbinding a fuller Vidya mantra?
Completing four Purashcharanas (1.6 million chants in Kali Yuga practice) of any Vidya's single-syllable Ekakshari seed mantra awakens it enough that the Guru can then use it, encased (Samput) with the fuller mantra, to unbind that mantra directly.
What experiences during a long Purashcharana signal a mantra is taking effect, and what risk does over-absorption carry?
Dream commands or a divine fragrance appearing partway through a large Purashcharana signal the mantra taking hold in the subconscious — a positive sign, but a practitioner who becomes too absorbed risks mental instability from losing the line between reality and illusion, which a Guru must manage carefully.
Any rudraksha may be placed near a Narmadeshwar shivling, and daily chanting differs from formal purashcharana in its rules of sankalpa, duration and conduct.
Any Rudraksha can be placed near a Narmadeshwar Shivling; daily chanting differs from formal Purashcharana in its rules around Sankalpa, duration, and conduct; and a Dev Deeksha for Shiva is arranged at Kashi's Dutt Paduka Temple on Vaishakha Purnima, followed by a Vindhyachal Trikona pilgrimage the next day.
How many recitations does the 32-name Durga Mala Mantra Purashcharana require, and how are old protective threads replaced?
The complete Purashcharana requires at least 32,000 recitations; but when simply replacing an old 32-knot protective thread, the Chakra Vidhi empowerment method is enough — the full Purashcharana need not be repeated.
What to practise on Aghor Chaturdashi and Tara Amavasya: by tradition and by ishta
Asked what should be done on this day, the speaker answers by tradition. A sadhak of the Shabar line does their pujan with Sabar Mantras or their own Tantrokta methods such as Sahasrarchana, and must take in all three tithis, the night of Chaturdashi and the night of Amavasya — in 2021 that meant japa from Sunday through Monday to Tuesday night or Tuesday morning. The vidhi-vidhan is to be kept according to one's own Ishta Devata: a sadhak of Mahavidya Bhagavati Mahakalika, for example, takes whichever of her mantras they have repeatedly done sadhana, anushthan or Purashcharana of, and does its Japa and Havan on these tithis without fail.
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.
What is Purashcharana's primary function, and what are its five components?
Purashcharana's primary function is the rapid exhaustion of accumulated Prarabdha causing present suffering — its five components are the prescribed Japa count, Dashamsha Homa (one-tenth of Japa), Tarpana (one-tenth of Homa), Marjana (one-tenth of Tarpana), Brahmana Bhojana (one-tenth of Marjana), and daily Panchabali.
Diksha first, then the purashcharana of the Guru mantra, then the Bhairava mantra, and only then the Mula mantra
Tantric mantra accomplishment (Siddhi) follows a precise procedure: receive initiation, then complete the Purashcharana of the Guru mantra, then the Bhairava mantra, and only then the Mula (root) mantra.
What should a practitioner do if a mantra hasn't awakened after a 40-day or 108-day recitation?
A tantric practitioner whose mantra shows no signs of awakening after a 40-day or 108-day recitation repeats the Purashcharana and performs the tenfold purificatory rites (Dasa Samskara) of the mantra, treating direct communion with the Shakti as required regardless of how many years it takes.
What is the Ekakshari (Single-Syllable) Mantra Sadhana of Lord Dattatreya?
A minimum of 400,000 (4 Lakh) repetitions — a fourfold Purascharana in Kali Yuga — to attain mantra Siddhi, further empowered by 100,000 (or a minimum 11,000) repetitions at a sacred pilgrimage site, combined with reciting the Sri Dattatreya Vajra Panjara Stotra alongside the Japa.
Longing for a guru is answered: the first purashcharana for Datta until a guru comes
The speaker says that as long as there is no guru, one may do the Dev Diksha Vidhan and make the very first Purashcharana anushthan for Bhagavan Dattatreya, for the Guru Mandala. It is not that because no guru has been found in this birth none was found in earlier births; one surely was. A guru is certainly obtained if this sadhana is done with longing, because it is Dattatreya's very responsibility to grant a guru to anyone who presents that longing and calls out with surrender and a piteous heart. As the share of guru tattva and kula parampara merit from past births grows in a large way, he says, you come closer and closer to that kula parampara.
How much japa gives Panchakshari siddhi according to the Vishveshwar Samhita
The speaker says the Vishveshwar Samhita of the Shiv Puran states that a person who does at least 25 lakh japa of the Panchakshari in his life becomes mukt. The general rule of Mantra Siddhi is one lakh japa per syllable, so five lakh accomplishes this five-syllable mantra; but in Kali Yuga dharma — Shiva's bull, Vrishabh — stands on one leg of four, so a fourfold Purashcharana of 20 lakh is taken as giving siddhi. The Samhita illustrates it by varna: a kshatriya who does five lakh sheds his kshatriya-hood and becomes a brahmin, another five lakh sheds brahmin-hood, and a third five lakh gives siddhi — 15 lakh; a person of the fourth varna does four purashcharans and gains siddhi in the fifth, becoming dvija and attaining mantra-vipratva at 25 lakh. This, he says, is no exaggeration but shastra — woman, shudra, anyone at all can become pure and attain siddhi by this japa; that is what is written, and what experience shows may differ still.
Structure of a one-month Panchakshari purashcharan: five lakh target, daily malas and a daily sankalp
The speaker says to keep the target of the purashcharan at a minimum of five lakh, which he counts as 5,000 Malas. With even three hours set aside, the japa is done comfortably in two to two and a half hours: at least 166 malas a day — call it 171 — over 30 days gives 5,130 malas, completing the five lakh and one full Purashcharana, which in Shravan bears the very best fruit. If 171 is not possible do 100, or even 50, but at least 1,250 malas in the month — a sava lakh — must be done, and do not dwell on the lower number. He also asks that the Sankalpa be taken every day, not once for the whole month — he has nothing against a single vow if you prefer — so that if it breaks for some reason there is no distress: the target stays five lakh, but sankalp and samarpan are done daily.
Can spiritual attainments (Siddhis) be transferred, and what determines Purashcharana's fruit?
Siddhis cannot be artificially transferred — they require personal effort, penance, and adherence to scriptural processes; the fruit of Purashcharana depends entirely on the grace of the Sadguru, the Guru Mandala, and the Ishta Devata.
What japa count should a one-day visitor manage?
108 malas of the Panchakshari Mantra, according to entitlement. The practitioner should conserve enough bodily energy to sit somewhere sheltered after bathing and complete it — described as yielding crores of merit.
Can a mantra become accomplished at the very first bath?
For a practitioner who has already completed a Purashcharana of that mantra — even years earlier — and who still serves it daily with a mala, experienced elders hold it awakens and becomes accomplished at the first bath, with experiences beginning.
Bathing and japa suffice at the Kumbh — no Havan is required
The speaker says Havan need not be specially desired at Prayag — bathing and japa are enough for mantra accomplishment. A three-night stayer is free for all twenty-four hours and may sit anywhere they are lodged, provided at least 10,000 japa is completed.
What counts are possible across a three-night stay?
A Sava Lakh at minimum. For a practised Ekakshari reciter managing 500 malas a day — about 50,000 japa — three days yields a lakh and a half, and it can be pushed to three lakh.
A Sava Lakh of Datta japa in three days, and four lakh if the stay allows
Someone worshipping Bhagavan Datta at the Kumbh should complete at least a Sava Lakh in three days, and stay long enough for four lakh of the Ekakshari if they can. What was to be done at home is being done at that place instead.
Batuk Bhairav's Ashtottara Satanama, and the ten-thousand minimum for everyone
For Batuk Bhairava's Ashtottara Satanama, 40,000 is the accomplishment figure; 4,000 across the Kumbh at 100 a day is said to give the fruit of four crore. For any mantra, the floor is 10,000 — 108 malas; below that, he says, there is no hearing.
What should be expected in the year following the Kumbh?
The powers that joined the practitioner will manifest in their life at some point within the year, often signalled through dreams. The mantra performed there should continue at five or ten malas daily, with a fresh Purashcharana at Chaitra Navratri.
Switching between sadhanas: the biggest mistake that blocks divya drishti
The speaker says Divyadrishti definitely comes, and the biggest mistake sadhaks make is changing too much — a year of Ganesh upasana, "nothing happened", then on to whatever baba they saw on YouTube. Do the new sadhana if you like, he says, but do not abandon the old one. If one holds only Ganapati Atharvashirsha for a long time, one will need nobody: at some point the shaktis come on their own and the information one wants starts arriving. As evidence he cites two or three people who have kept up the Atharvashirsha since he first posted it nearly a year ago; one has recited it thousands of times, and whenever the speaker sees him his Aura has become remarkably strong and full of capacity.
Method for attaining divya drishti on one's own: hold one path, in anushthan blocks
The speaker says the one best, easy and correct way to attain Divyadrishti is to keep going with whatever single mantra, stotra or path one has taken up, until one's deity grants what one wants. His example is the Hanuman Chalisa: if one does one path, do 11 daily, but continuously; take a 90-day or 108-day Anushthana, complete it, then gap a few days. A grihastha who cannot keep Brahmacharya should take small blocks — 11 days observing it, then two to four days or a week of normal household life, then 11 days again, or one block every month — and keep the morning-evening process going on the remaining days too. The energy this continuity builds, he says, gives what one wants.
How long must Brihaspati's japa be kept up?
It has been said that one month at the least — after at least one month the fruit of Brihaspati Dev is obtained. For Brihaspati Dev it should be one month; at least one month you should do his japa and tapa. Now if you are not doing a month, if you did only five days, only seven days, or did not do it at all, then you will only sit and cast blame. Then your Brihaspati will become very strong, he says, and then he will be so strong that he will give you nothing but delight in life; and after that you will sit and say, why is the fruit not being received.
The largest target named is five hundred and one malas a day, at one seat, for forty-five days
And if within that some outright lion of Bhagavati says, no bhaiya, we will do five hundred malas — that morning, noon, evening and night, and then adding a hundred and twenty-five in all, we will complete a full five hundred and one malas; and for the forty-five days do the five hundred malas seated at one place, at one seat. If it is a matter of the Prayag kshetra then that is different, he says, but this may be done even at one's own home — we are speaking only of the home.
What does the Durga Kavach say about poison, and what does it require?
If it has been fed at a very high level then a little effect will fall upon you, he says — not much; it fell for a day or two, it fell for ten days, they will get well, and the punishment for it will reach him too. But if you do nothing at all and sit perfectly normal and relaxed, thinking nothing will happen to us, then there will be trouble. Because if someone is giving poison — if you recite the Shri Durga Kavach, the Chandi Kavach, it is written in it that artificial poison and natural poison will not work upon those who recite this kavach and wear it. Now if someone has read it once a day and has been reading it for ten days and says let it not fall upon me, that is not possible: at the least his japa should have been done in thousands upon thousands, up to forty thousand it is held; at least a purashcharan of forty thousand, living by the niyam and niti of Bhagavati's kripa — only then will it be that the effect does not fall upon him.
Why does an enemy show no sign of damage even after years of sadhana?
The speaker likens it to South Indian films: a full getup from the front, but from behind the person is in tatters. In tantra this is usually the state of your enemies. You do purashcharan after purashcharan for a year, two years, and think your enemy has not even sneezed — but he is not showing it; his shreds are flying. Because he was very powerful earlier, he does not publish himself from the front yet.
What should be done if avesh is coming on someone because of abhichar?
If the state has become such that, because of abhichar, avesh comes upon someone's body and because of the avesh your pujan-paath cannot be done, then in such a state you should take someone's help. One should not do very much oneself in this state if you have no knowledge and have not yet done any purashcharan of a mantra — because you do not know what your enemy, who is driving these shaktis in the abhichar, is doing from his side, and if you make some mistake there will be trouble here.
On which night must a sadhak stay awake all night?
On the Monday night, when the mahanisha pujan takes place — no sadhak or sadhika should sleep on that night; they should stay awake all night. Sleep and rest during the day so that sleep does not come at night. Do your japa and tapa at night, complete the prasaran you have to do, do the havan in the last prahar, bathe again in brahma muhurta by 4:30 or 5:00, do the morning pujan and arti, and only then rest. On that morning the broom is also not to be used.
What should be done after completing 51,000 of the Jayanti Mangala mantra?
A listener reports that 51,000 have been completed. Correcting that it is not of the Mahalakshmi Ashtakam, the speaker says that since 51,000 have been done, take it on to a sawa lakh. Since you have done 51, do more further as well.
Done as a vritti it can be, with the japa taken to at least 10,000.
Asked about doing it in the form of a vritti, the speaker says it can absolutely be done, and that its japa should be done to at least 10,000.
What extra offerings are made during a Bhairav anushthan at home?
Suppose you are doing a 41-day anushthan at home of Bhairav ji's Ashtottara Shatanama, or of some mantra or some stotra such as the Mahabhairav. Then a separate lamp and a separate naivedya must be offered for Bhairav ji for as long as the pujan runs, forty days. Once the pujan is complete and you are back to daily nitya karma pujan, no separate naivedya, dhoop or lamp is needed — worship him within the collective panchayatana.
Which Bhairav practice is the first grade for an ordinary worshipper?
The Ashtottara Shatanama of Bhagavan Batuk Bhairav is in itself an extremely prachand and tantrokta vidhan, with many matters of srishti karma and samhara karma through which tantric prayogas are performed. Its mool path alone is the first grade for you in the puja of Bhairav ji. Do its purashcharan: a mahapurashcharan is of 40000.
On which day should the anushthan begin, and for how many days?
When you are going to do the anushthan, you may begin especially from any Krishna Paksha Ashtami; from Batuk Bhairav Jayanti; from Chaturdashi or Amavasya. Or if you have a great emergency, you may begin his sadhana from a Sunday or Tuesday, or from a Saturday. At the very least an 11-day sadhana should be done, or if possible one mandal, that is a sadhana of 41 days.
What is the nitya havan discipline for an intractable problem?
If there are the most difficult problems in life for which no way is opening, the kundali has failed, no remedy of graha and nakshatra is working and some work simply will not be accomplished, then fix one hour daily by nitya niyam and make the rule for 40 days — a very intractable task will not be done in five or ten days. Begin on a divine day such as Ganga Dashahara, or an Ashtami, or from a Sunday or Tuesday, rising at 2:30 or 3:00 at night.
What does one do if a spirit will not take gati?
The same kind of thing will happen here. If you are doing Bhairav ji's seva and someone is not taking gati, then make the sankalp of this matter first; and even if there is no elaborate Bhairav procedure, let only their puja be given and prayer made. If you have earlier done their purashcharan anushthan, then they bind the spirit and take it away, and its gati happens in that same manner.
What is done in the second mandal of the Mahabhairav vidhan?
If someone performs the pujan in that manner, they give the fruit in that same manner — this is the shastrokta mat, he says. If you are going to make the Mahabhairav prayoga, at the least understand, know and see that you actually need them. The first mandal being the 40 or 41 days of mantra japa and its samarpan, in the second mandal you will do the path of the Mahabhairav Stotra for 40 to 41 days.
Does travelling during an anushthan break the seema?
The question of seema ullanghan arises for those who are beginning a special puja from Batuk Bhairav Jayanti for however many days: when you do a mandal pujan, the seema should not be crossed. When we are doing some long anushthan of 30, 40 or 21 days and have to go out of the city or to another place, the seema is crossed. Does a dosha attach to us from that?
Which single vidhan pleases every devi, pauranik and lok alike?
Asked which vidhan gives the special sanidhya that pleases all kinds of devis — pauranik devis, lok devis, all of them — he calls it a most excellent and meaningful question and says the vidhan is available on the channel. It is the first mantra of the Argala: जयन्ती मङ्गला काली भद्रकाली कपालिनी. Whoever keeps doing its purashcharan, whoever keeps doing japa of it, all kinds of devi shaktis become pleased, whatever shakti it may be. If she is endowed with devi tattva she will certainly be pleased — even a lok devi, and even the negative shaktis, because Bhagavati Bhadrakali too is in it, and by her rule those things become favourable however unfavourable they may be.
How does one fit a Bhairav practice around an anushthan already running?
Those doing the path of Dhanda Mai or the Lakshmi mala mantra should keep their anushthan continuing, he says. If there is trouble alongside, do that at one time — as you were doing Dhanda Lakshmi and the Lakshmi mala mantra in the morning, keep that continuing, and in the evening do the Mahabhairav. And on the day of a parva kaal only the pujan should be done: it is not necessary that you must do an 11-day or a 41-day anushthan of Bhairav ji — do one day. If you are not doing a principal anushthan of Bhagavati Dhanda but only her nitya pujan, then whatever parva kaal falls in between, the seva puja of the related shakti should certainly be done.
What is dasya bhava, and why do saints call it shudra bhava?
Whatever has been obtained, understanding that Bhagavan is our swami and we are his dasa, and that this is only what he has given, and that being a dasa we are merely enjoying it — those who enjoy any material thing of theirs with that understanding are said to have dasya bhava. This same dasya bhava, the speaker says, we call shudra bhava; many saints call it shudra bhava. Shudra means one who serves — so whoever is serving Bhagavan should consider himself a shudra and never take pride.
Prerequisite for making a sabar mantra siddha on Holika night: it must already be in japa
The speaker says a Sabar Mantra one plans to awaken on Holika night must never be a mantra recited for the first time that night — that brings no special benefit. It should already be memorised and in regular japa. A guru-given sabar mantra is already fully potent, and a repeat Purashcharana on Holika night makes it unfailing; a mantra taken on one's own from the internet, YouTube, Facebook or a book must be started at least four or five days before Holika, or from Ekadashi, one Mala daily at a fixed time.
What is the Mahabhairav mool mantra and how many times should it be done?
The speaker says a Mahabhairav mantra, the mool mantra, was given earlier and every householder should do it without hesitation. It is available on the channel. Everyone should do that sadhana at least three times — whether an 11-day or a 21-day form — and should do a very large amount of japa of that mantra. All the Bhairavs are contained in it, but at its root chiefly is Batuk Bhairav.
An anushthan is not done once and set aside — the Mahabhairav anushthan should be repeated at least three to five times.
The speaker says that after completing this sadhana one should again do an anushthan of the Mahabhairav mantra that has been given. The more one does this anushthan, the more one's closeness to these shaktis increases. People do it once and then sit back comfortably thinking it is done and asking what is next; but it is to be repeated, done again and again — any anushthan should certainly be done at least three to five times.
Purashcharan of the Shakambhari Kavach: schedule, havan, dress and direction
Asked how the Kavach is made siddha, the speaker says: in any Navratri, recite from Pratipada to Navami and complete 1008 paths within the nine days. In any other month, do it from Ashtami to chaturdashi of either paksha, completing 1008 within seven days. On the last day offer 1008 Ahuti of a guggal-and-ghee mixture with Shakambhari's 1008 names, or 108 names, or only her mantra, and the kavach becomes fully jagrit. During the siddhi wear unstitched red or yellow cloth, face east or north, and light a ghee Deepak.
Why does the purashcharan of a stotra have more than one stage?
The speaker says those doing the Kalika Yogini sadhana have a great many preliminary charans, and those doing the purashcharan of the Jagan Mangal Kavach likewise have many charans. When we do the purashcharan of any stotra at all, it is not a single charan.
How stri dosh is removed: initiation into the Chandika shaap anugraha mantra and its japa counts
The initiated guru, on knowing of it, orders that for release from stri dosh you do the anushthan of it. Through the shaap anugraha mantra of Bhagavati Chandika he initiates you in that mantra, does the pushtikaran, and then directs the japa — or a brahman sadhak who has done at least a hundred paaths of the Saptashati japs these anugraha mantras 27,000 times, or, according to the bhavas, since there are twelve bhavas, at least 12,000, as the guru or the kundali directs.
Who may give the upadesh for the utkilan mantras: a trikala Gayatri brahman, a tantrokta brahman or a sadhak
Or from a brahman who performs the trikala Gayatri and the rest, or who is a devotee of Bhagavati in the tantrokta marg. A Vedic brahman, a tantrokta brahman, or even a sadhak will do; it is not necessary that he be a brahman by birth — the brahman, he says, is the one who has done mantra purashcharan, anushthan and the like.
How many repetitions of the ashtak are prescribed?
Bhagavati bestows unequalled grace, the speaker says; there is no need for you to do very much. Do a hundred and eight repetitions of the eight shlokas. At the end there will be two or four shlokas — in fact only two — which are the phalshruti; leave those out. Recite the eight of the original ashtak a hundred and eight times.
How are the hundred and eight paths divided among five people?
Now a hundred and eight paths of the Mahalakshmi Ashtak have to be done, and you are five persons, the speaker says — so divide a hundred and eight by five. If each recites twenty times it becomes a hundred; then for the remaining eight each recites once more, or somebody recites three times, somebody recites more, and the hundred and eight paths are completed. Less paath had to be done and less time was spent, but when the paath is collective its capacity increases.
How much japa is needed before divine grace begins?
This thing depends upon your japa and tap, the speaker says; this thing is not fixed — how much one will do and it will happen. But it is certainly so that when eleven hundred paths of a sahasranama and the like begin to be done, when more than eleven hundred paths have taken place, then divine grace certainly begins.
Why does the Kumbh period give a practitioner a complete Mandala at home?
Because the month and a quarter it runs is long enough to contain a full 41-day Mandala, which the month of Magh alone cannot — and japa performed in the Kumbh is held to carry a thousandfold merit over ordinary festival periods.
How much japa constitutes a serious Ekakshari sadhana in this period?
Four lakh in forty days as an absolute minimum — 100 malas a day, about an hour. An experienced practitioner should manage eight lakh at two hours daily; sixteen lakh is called excellent, four lakh alone being one ordinary Mahapurashcharana.
Standing to the practitioner's right, or the Goddess's left, with a four-faced lamp
Standing to the practitioner's right, or to the Goddess's left where she has a place, with a four-faced lamp before it. The Apad-uddharana Batuk Bhairav Stotra Satanama is recited 108 times nightly between 10 p.m. and 1 a.m., reaching a 4,000 Purashcharana.
711 or 712 a day across forty-five days — about four hours once practised
711 or 712 a day across forty-five days. At roughly 200 an hour once practised, that is about four hours nightly — from 9 p.m. to around 1:30 or 2:30 in the morning, or split across two sittings.
What is offered to a practitioner who will observe no discipline at all?
100 to 121 malas of the Panchakshari daily on a Rudraksha mala, reaching four to five lakh — a Purashcharana. No fixed hour, no dhoti, no Havan, no purity rules; only a bath, taken whenever they like.
What counts constitute accomplishment of the Hanuman Ashtottara Satanama?
Ten thousand for the basic accomplishment and forty thousand for complete accomplishment — performed while observing Brahmacharya and the rules governing food and drink.
A completed count is to be forgotten and increased, not carried about
Remember it and then forget it. A practitioner repeating daily that they have done 5,100 is not moving from 5,100 to 5,200 — the count is being spent as it goes. The instruction is to increase it, and to take up the anushthan of one's own chosen deity.
Those who cannot stay home throughout should fit a Purashcharana into the shorter windows
Take a window such as the Gupta Navratri and complete one Purashcharana inside it — a sava lakh where five lakh of the Panchakshari is impossible, or 10,000 where 32,000 is. The point is that the period should not be wasted.
What do the viniyoga and nyasa of a mantra accomplish?
By doing the viniyoga and its nyasa, absorbing that entire shakti into your body, you yourself are becoming shaktimay — and it is then, meditating on her, that you are performing her puja and her japa. When you go as far as this process and it begins to happen again and again, then understand that the energy settles by degrees into your sukshma sharir, and once you have completed japa up to four lakh, it becomes stable.
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.
Bhagavati stands in the nava-graha form, and the grahas have an adhikar of their own that cannot be skipped.
Because taken all together, where will you do them separately? The grace of the nine grahas is necessary. Bhagavati is there in the nava-graha form; they too have their adhikar, and you cannot skip them. So the speaker says: perform once at least in your life, in one Navratri, the samyak sadhana of the nava grahas, the Nava Durgas, and the mothers of the nava grahas. A great deal will become easy for you.
Who should begin the Ekakshari purashcharan?
Those who understand of themselves that yes, we can do it, we are fit, we are authorised — let them begin its purashcharan. According to the rule, four lakh japa; and the vidhan of prayoga and the rest after the four lakh has all been given on the channel, including the subject of doing prayoga and the upasanhara.
Can the Saptashati be recited all day in Navratri?
Asked whether, leaving aside the time for sleep, the Durga Saptashati path can be done for the rest of the time in Navratri: fix the number, brother. It is not the case that you keep doing continuous japa without a number.
Foundation before a Vajra Panjar Kavach samput prayog: Datta diksha, an awakened Ekakshari mantra and an awakened kavach
The speaker says the samput is never applied straight away. In the Kanpur case the sadhak first completed Bhagavan Dattatreya's diksha vidhan, then a four-lakh purashcharan of the Datta Ekakshari mantra in a Shiva temple, and then a one-mandal anushthan of the Vajra Panjar Kavach — 4100 paths over 41 days, 108 a day split between morning and evening, done in the temple from four in the morning. As the general rule he says: before the prayog, awaken the Ekakshari mantra and do at least 1100 paths of the kavach — 11 days if 41 are not possible — with Datta puja, a havan and feeding brahmans or a sadhu, so that the kavach is awakened.
Five lakh japa makes the beej param siddha, sava lakh is the minimum, and failing that 108 mala in a single day.
This beej mantra, the speaker says, becomes param siddha by doing 5 lakh japa. But at the very least you should certainly do sava lakh japa. If you will not do even sava lakh, then at the least do 100 mala of japa, 108 mala of japa, in one day; and having done it, put that yantra into a silver khol and wear it — if you are doing the one-day vidhan.
Is diksha needed to take the name of God?
No diksha at all is required to take the name of God, the speaker says. It is needed for the Vedic mantras and for tantrokta and pauranik mantras that are particular and difficult, for those who wish to do a special purashcharana of them — there it is needed.
Can the Navarna mantra be done without diksha?
The speaker says the Navarna is the greatest mantra in tantra; if someone says they will do a lakh and a quarter of it, or a crore, without diksha, harm can come there and he will forbid it — do not do that much.
Repeating a basic sadhana: five eleven-day cycles, or three twenty-one-day cycles
At least five times if performed in eleven-day cycles, or three times in twenty-one-day cycles — roughly 108 days of basic sadhana. It builds Tapobal, counters previous karma, and secures the means for future practice.
Who is entitled to perform Mahamrityunjaya japa?
It is a Vedic mantra and requires Vedic entitlement and method. The speaker expects Yajnopavita, a Mahamrityunjaya Diksha, or at minimum a substantial Gayatri Purashcharana of 24,000, plus correct pronunciation learned from a Vedic acharya.
One purashcharan completed in a divine kaal — Navratri, Mahashivratri, a grahan — leaves the mantra awake, whether or not we understand it.
It is an entirely ordinary prayoga, he says: you do stuti, you do paath. If you have performed a purashcharan even once — whether in Navratri, at Mahashivratri or the like, in some divine kaal, in a grahan — then the mantra is awake. That is clear. Whether we understand it or not, it is awake.
What is the purashcharan count for the first mantra of the Argala?
The ordinary purashcharan is at least 10,000, the speaker says. In writing you will find 1,000, but that 1,000 is for those who are Durga pathis, who do the daily regular path of the Saptashati ji. Everyone else should certainly do at least 10,000 japa, and in the Kali kaal it should be taken up to 40,000.
What happens if you insult the sadhak who did your bandhan?
He gives the example of having a digbandhan done by a very great Gayatri sadhak who has done a purashcharan of twenty-four lakh, with samput by ashta Gayatri and ashta matrika, so the bandhan was done very well. If later your paps rise, an exchange of words occurs and you say something wrong to him and it feels bad in his heart, then the pran urja he awakened there by his own tapobal will break somewhere. Its effect will grow slight — not that it will end, but it will slowly diminish.
Does the sadhak's later state affect a bandhan done with purashcharan?
He says that as soon as you become negative, or make an effort to decay yourself, its energy too will decay. But if at the time of doing the bandhan you were conscious, very positive, and did the prayoga after a proper purashcharan of those mantras, then what your condition becomes afterwards has nothing to do with it — it only needed to be exactly right at that time. Without purashcharan, its effect will be as your own state is.
Why does a mantra not work even after the sadhana is complete?
He says there can be many reasons. The greatest matter today is that the sadhana should happen with full vidhi-vidhan: if we only complete a formality — yes, it is a twenty-one-day sadhana, so we drag it out for twenty-one days somehow — that is where the disorder already lies. Even so, when a sadhana is completed, the effect it produces first is the removal of your indirect and direct doshas, when you are doing that of a mahashakti; only when some energy remains left over with you does a mantra then work.
How long does the energy of one anushthan last?
He says that if we perform any sadhana or anushthan once, its energy will be formed only for a fixed period of time; then, when you begin to perform karma, it will go on decaying.
When may astra mantras such as Jatavedi and Ulkamukhi be taken up?
He says that Jatavedi, Ulkamukhi, Badvamukhi and all such astra mantras of Bhagavati should be done only by guru kripa, by guru adesh, and after the full repetition and purashcharan of the initial sadhanas has taken place. They should not be done independently. Their vidhis of prayoga are of a very high order, and before doing them so many tests occur if you are not capable.
Making the guru mantra chaitanya and securing oneself before going further
When a guru is found, the mantra he gives is to be made Chaitanya. If none is found, take the shelter of some Mahashakti as guru — Guru Dakshinamurti, Bhagavan Dattatreya, or any form of Bhagavan Shiva — and worship them in the guru-form. Do five Anushthanas of the guru mantra of sava lakh each, performing them over the course of a year. Then in order do the anushthan of whatever other mantra is to be done — of Bhagavati, of Hanuman ji, of Bhairav ji — and of a raksha Kavach, so that you first make yourself fully secure.
What if one has had an anushthan done but cannot do the dashang havan?
Asked what to do if one has had an anushthan done but cannot manage the dashang havan, the speaker says japa can be done — yes, japa can be done.
What if one could not keep one's sadhana secret?
A listener says he has completed an anushthan but could not keep his sadhana secret. Never mind, the speaker says — it came to be known, that is all right, there is no difficulty. Such a difficulty will not arise; but do not make a display of it, saying that we do this path. He notes that in all the experiences he keeps, he never gives anyone's name, and that he puts up experiences so that people are motivated.
How many paths of the satnam should be done?
You should do the satnam of your ishta aradhya at least until it becomes 11,000 — that is, until 11,000 paths are complete in their entirety. Whether you are taking one single name 108 times, or taking the 108 different names of your ishta aradhya, from both you will obtain the proper fruit.
What sankalp should be kept for the first 11,000 paths?
Know that merely by the effect of the Ashtottar Shatnam, when you begin its path — first of all, up to 11,000 paths keep only this sankalp: that this path become siddha, and that the kripa of the deity whose you are doing it be obtained by you as swiftly and as soon as possible.
How is a parayan of the Shiv Mahapuran planned?
A parayan of it is done, the speaker says — that we will complete the whole recitation of the Shiv Mahapuran in so many days, or that in our whole life we will do it twelve times or eleven times; it should be done gradually in that way, seeing how much time it takes you. There are samhitas: see how many days you will take to complete one samhita, and do it accordingly. And if you wish to recite only one of the samhitas, do the Vayu Samhita, or do the Rudra Samhita — that we will do the anushthan of the Rudra Samhita again and again. It is not necessary that you recite the whole Purana.
Which Hanuman anushthans can be repeated that day?
Whatever anushthan for the sake of Hanuman ji you have done up to now — whether of the Hanuman Chalisa, of the Bajrang Baan, of the Hanuman Sathika, or of the Badvanal, or of any other shabar mantras, the Janjira, or his Panjar, all of which have been given — if you have done these, you may if you wish do its japa and purashcharan on that day.
How is the purashcharan of the Shiv Panchakshar mantra done?
Twenty-seven lakh, he says — listen to the Shiv Mahapuran live. The Panchakshar is described in full detail there; the playlist has been made. He tells Meghnath ji to listen to the live, where it is given with proof: that beginning from Krishna Paksha Chaturdashi up to Shukla Paksha Chaturdashi you have to do five lakh japa of the mantra; then how many ahutis will be offered by the Brahmins seated with you and what its vidhan is; and after that how the Shiv pujan and Rudra pujan will happen. The whole vidhan has been given in the live with the Shiv Mahapuran, attested.
Japa count of the Annapurna anushthan
The speaker says the mantra is to be japed at least 32000 times in eight days, completed between Pratipada and Ashtami; that works out to 4000 a day. If 32000 cannot be managed, do at least 3200, and in any case keep to multiples of eight: 8000, 16000, 24000 or 32000, of which 32000 is best for obtaining the mantra's siddhi and Bhagavati's supreme kripa in one go.
Havan, tarpan, marjan and kanya bhoj that close the Annapurna purashcharan
When the japa is complete by Ashtami, the speaker says, a dashansh Havan of the mantra is done on the Navami: for 8000 japa that is 800 Ahutis, eight malas. The ahuti material is Kheer made with Panchmeva and mixed with pure cow's ghee; after the opening ahutis, eight malas of the jap mantra are offered. Then its dashansh, at least one mala, is given as Tarpana, 11 Marjana are done, and at least one unmarried kanya is fed and gifted (nav kanya bhojan is best). With this, he says, one round of the Purashcharana is complete.
Daily Annapurna japa after the purashcharan
Once the anushthan has been done once, the speaker says, one may sit before Bhagavati daily, morning and evening, and jap the mantra to capacity; eight malas a day is best. It is said that on a person who japs for eight years without missing a single day, even one mala a day, Bhagavati bestows an especially particular affection and Kripa, which he says cannot be described; try it and see.
How does a lunar eclipse complete a mantra's Purashcharana?
Complete the Sankalpa and Ganapati (Ganesha) pujan before the eclipse begins, start japa four or five minutes before first contact, continue five to ten minutes past the end, then perform the Dashansh (Dashamsha) Havan, Tarpana, Marjan and Brahman Bhojan the next morning — the Purashcharana is complete and the mantra awakened.
A sava-lakh Panchakshari japa for the family ancestors in Pitru Paksha is entirely appropriate
Entirely appropriate — go ahead and do the Panchakshari Mantra japa for the ancestors, there is no difficulty in it at all.
What should be the first Anushthan in a practitioner's life?
Eleven hundred recitations of a Kavach should happen in every practitioner's life. Whenever you set out to do this sadhana, take up one Kavach of your own Aradhya in whom you have faith, do at least eleven hundred recitations of it, and then keep reciting it in the daily worship for a year.
What should be done where confidence has collapsed?
Perform an eleven-day Anushthan of the Kavach properly, by the full prescribed procedure.
Pure surrender with discipline draws divine help beyond imagination
The speaker says a sadhak's first priority is normally material happiness: mantra japa, anushthan and Purashcharana are taken up so that comforts come and suffering goes. Yet even within that goal, when one's Samarpana becomes very pure and one serves the deity with discipline, keeping the rules and honouring the prohibitions, the divine powers give help to a level that neither he nor the listener can imagine. The case story he tells is, he says, about exactly this.
A householder's Namah Shivaya purashcharan beside a siddha's samadhi
The speaker says the sadhak began with ordinary japa and then started a Purashcharana: daily abhisheka of Bhagavan Shiva with his whole parikar and parivar, dehri pujan of the Shiva temple, bathing Shiva, applying fragrant itra, drawing Tripundra, and then at least 251 malas of the Panchakshari every day, about 25,000 japa. He sat near the samadhi of the siddha baba at that temple, away from the small garbha griha, looking towards Shiva. His Sankalpa was completely clear: that the land dispute be settled at the very earliest, that he seeks forgiveness and does prayashchit for his father's offence, and that Shiva show grace on his kul and grant him the land. Though from a farming family, he made the time for this daily.
Must the japa of a mantra anushthan be done in one sitting?
The speaker says you may do it — ten malas may be done as five and five. But if you are doing some particular anushthan, then what will your arrangement for food and water be? In the morning you may do it fasting; in the evening, how will you do japa after eating a meal, having eaten salt? This work, he says, can be done only in Navratri; at other times it can be done too, but the sankalpa should then be made accordingly.
Which anushthans should be done once in a lifetime, and in what order?
The speaker says the anushthan of the mantra given by him may certainly be done on the day of Bhairav Ashtami, and that he is telling everyone to do the anushthan of the Mahamantra. As for Bhagavan Dattatreya: either take hold of him in life, if you have shraddha in him and are of the Maharashtra or Gujarat side and chiefly do his seva-puja. After that come Ganapati ji — the sadhanas of Ganapati that have been given, and failing all else the anushthan of the Sankat Haran Ganesh Stotram. Then Bhairav ji, in whom two or three things have been given, including the Bhairav Hriday; then Hanuman ji, and then Bhagavati or whoever your chief deva-devata is.
How many Satnam paths are needed before a tantra prayoga is cut?
The speaker says that when you do the path of anything at all, take a sankalpa of 1100 — that is, of eleven days — and do 108 paths daily. Having done it once, a reduction in the effect will certainly come, however great the tantra may be; and if you do the japa again and again, the cutting will happen. It is not necessary that it be done at one attempt or at two: that will depend on the rules you are keeping and the manner in which you are doing your path and puja. For you it may happen at two attempts, for someone else at three. He adds that the vidhan of Bhairav's 108 names will be given on Kaal Bhairav Ashtami.
Emergency utaras end only the running prayog; lasting protection needs a purashcharan
The speaker says the siddhi-free utaras he has described destroy the prayog that was set going at that time — it will not work again, one hundred percent. But if the enemy starts something new, that is a separate matter; before that, one must arrange one's own protection, and for that a Purashcharana of a mantra, Stotra or Kavach with its siddhi is necessary, because only then will it serve in hard times. In an emergency these things are of great use for the family, since at such a time someone you go to may or may not be able to protect you.
When does Shani begin to give what was earned?
When his time to go arrives, when he is in his final phase, then whatever good karma you have done, whatever anushthans and purashcharans you have performed, he begins to give. And when he begins to give, you will wonder how attainment is coming with such ease.
How much more fruitful is archan on a Saturday Amavasya?
If an Amavasya is falling on a Saturday and anyone performs archan of Bhagavati that day, it is held to be a hundred times more fruitful. That is how karma is cut quickly: what was to happen in eight years may happen in seven and a half or seven.
How many tantra sthans are there at Vindhyachal, and to whom do they reveal themselves?
Besides these there are about sixty to sixty-five divine places which are wholly tantra peeths, tantra sthans, he says. They become known of themselves only to one who is doing or has done purashcharan of Jagadamba's mantras to a level — whose japa has in a manner of speaking run into crores — who has completed more than a hundred and eight trikon, who has become calm of mind and is surrendered to his guru and guide, and who is without dvesha, jealousy and envy. Kaam and krodh may pass, he says, but dvesha is very destructive.
Which sadhana increases atmabal?
The kavach path of those in whom you have shraddha and faith increases atmabal the most, the speaker says. When you do the path and read that such-and-such swaroop should protect this limb of mine, and when the bhavana begins, then your atmabal will increase of itself. One should do the path as much as possible; at the very least eleven hundred recitations should certainly be done.
What is the commonest mistake after making a surrender?
That you have made the surrender there in order to do the utkilan, but afterwards you go on enjoying as the owner. Then the fruit too will be of the same kind, he says: the mind will remain in the same wandering, and you will keep falling again and again, deluded by maya. You may do a 41-day sadhana, do naam jap, do so many purashcharanas of a mantra, do a havan, and afterwards the state will become exactly as it was.
What does an anushthan do to the prarabdha?
When you walk on the path of dharma, when you begin to do seva and bhakti — whether you do the Saptashati path by rule, or any anushthan told on this channel, or one of your own — then when you begin to do an anushthan, whatever the sankalpa you take in it, the energy of punya that is formed in you has God cutting away all the prarabdha at the root.
He is still corrected on how the Sankalpa is made, how the hand Mudra is held, and how a Svastivachan mantra is pronounced.
No. He says people comment that he is a very learned person — and he still sits while being told that the Sankalpa is not made like that but like this, to make the hand Mudra this way, to tie one more knot in the Chutaiya, to pronounce properly, that this mantra in the Svastivachan goes this way.
Daily paths of the Sankat Nashan Stotra: 27 to 108 a day, each offered on a durva blade
The speaker says that after the writing, the paths begin: at least 27 and, if one can, 108 paths daily, kept up from Chaturthi to Chaturdashi, which makes the path pure and its effect very intense. One keeps Durva Grass at hand, 108 blades if possible; one path is done over one blade and the blade is offered to Ganpati. If durva is scarce, ten or eleven paths are done over a single blade before offering it, so 108 paths are completed on eleven blades. If durva cannot be found, red flowers or any flower offered to Ganpati serve, red kaner or gudhal being best.
After the ten days: eight daily paths for life, yearly repeats, and the promise of a fulfilled sankalp
The speaker says the path is not to be dropped once the ten days end: at least eight paths daily, morning and evening if possible, for six months without a break, and in his own view for life. The ten-day Anushthana itself should be repeated every year whenever Ganesh puja comes or in any month that suits, and repeating it every month is best of all. If one keeps this up for a whole year, he says he gives it in writing that the sankalp one is doing it for cannot fail to be fulfilled, however strong the thing written in one's Prarabdha, if Ganpati bestows his grace. The wish must be dharma-yukt, not against dharma: a son, children, wealth, vidya, success in a competitive exam, continued for one year.
What are the two parts of tantra?
Tantra has two parts. One is the philosophical part, called tantra darshan, in which every kind of shakti is expounded according to a doctrinal principle. The other is the tantric or operative part, which has no philosophy in it — it has shatkarma, mantra siddhis, purashcharan and the darshan of one's own aradhya.
Why is japa in a Shiva temple during Savan so much more fruitful?
In the month of Savan all shaktis dwell in the Shiv Kshetra — any mahashakti, any upashakti, any kind of upadevata all dwell near the shivling, near Mahashiva, in the nearest part of his precinct, and all of them perform his seva and puja. That is why it is said in the mahatmya of Savan that japa of any mantra tantra, or the purashcharan of any mantra, done in the Shiv Kshetra in Savan gives infinite times the fruit compared with other months, and siddhi comes most swiftly.
What does 40,000 japa of the Batuk Bhairav satnam bring?
For those who have made siddh the stotra and satnam of Bhagwan Batuk Bhairav ji, who have done its purashcharan: it is held that from 40,000 purashcharan, from 40,000 japa, Batuk Bhairav ji becomes manifest in a shadow form, and grants the drishti by which the capacity is obtained to see that form of his whose tejas we can bear. But only if done properly, he says.
Which sadhana destroys poverty in Shravan?
Asked which sadhana to do in Shravan for the destruction of poverty, he answers: do the purashcharan of the Panchakshari. Akhand Lakshmi is obtained. If Mahadev is pleased, he says, consider that Kuber ji became lord of wealth and finance minister of the devatas by his grace — what could be impossible from his pleasure?
What should be done with the mala of a completed astra mantra purashcharan?
Take the astra mantras, he says, such as the mantra of the Sudarshan Chakra — the Ashtakshari Sudarshan mantra. Someone completed its mahapurashcharan, eight lakh. The tulsi mala on which that japa was done has become exceedingly divine; it should be saved and kept secure, so that in future you and the people of your lineage do japa upon that very mala. Siddhi will be obtained at once, grace will be obtained at once.
Which months does the Shiv Mahapuran name for the Panchakshari purashcharan?
In the month of Bhado and in the month of Ashadh too there is pujan of Shiva ji and japa of the Panchakshari; and for the Panchakshari purashcharan the month of Bhadrapada and the month of Magh — these two months — have been stated in the Shiv Mahapuran, in the seventeenth adhyaya. Read the seventeenth adhyaya of the Vidyeshwar Samhita, he says, and you will find it.
After dev diksha and the guru naam, which sadhana should be taken up?
A listener asks whether, to enter the field of sadhana after dev diksha and the guru naam, he should do the sadhana of Ganesh ji, having done one purashcharan with a second due on Poonam. The speaker answers that the Sankat Nashan Ganapati Stotram has already been given — download the PDF, in which every subject is fully given, of the guru, of Ganapati ji, of Bhairav ji — do it that way, but for the present do Shiva ji's.
How does the mind become still during japa?
A listener writes that even on stopping the mind by force it does not become steady, and thoughts return after a while. There is no difficulty, the speaker answers — go on making your effort, and let the mind do its work. Do not try too hard to rein it in, or it will not become steady. By the grace of your aradhya, as the japa of the mantra goes on repeatedly and continuously, after one purashcharan, then two, then three, it will begin to become quiet of itself.
Why must Budh be strong for tantra?
Because if Budh Dev is strong, the speaker says, the very first thing is that a person keeps his arithmetic strong: he calculates in advance that if he does not do five lakh japa of a mantra, and skips it and does it without niti and niyam, then this dosha may attach to him and this problem may arise. That buddhi will come there. In Budh place, he says, Rahu is being given in this manner — and Rahu has nothing of his own.
Where does the direction for the next anushthan come from?
When you repeatedly do an anushthan of any kind of mantra, the speaker says, the inspiration as to which anushthan is to be done for the path you need also comes to you through that same anushthan.
What does completing a five lakh japa do to a sadhak?
Once someone has done a japa of five lakh, the speaker says, the self-confidence within him becomes so kindled and he becomes so firm of mind that nothing can then stop him from doing the next sadhana. But someone doing a sava lakh japa may abandon it at fifty thousand — and he asks how such a person abandons it.
Purashcharan follows the first diksha, then the upanayana sanskar and sandhya by vidhi, and tantric diksha at sixteen.
Once that diksha had happened, the speaker says, when the suitable time arrived he would have his purashcharan begun; after that his upanayana sanskar would take place and he would be taught sandhya by the vidhi. Then when he reached the age of sixteen, for further sadhana he would have the tantric sandhya and the vidhan of tantric diksha begun.
The kavach purashcharan is chosen from the kundali, whether a panchama bali or a navama bali, and begun as early as possible.
As early as possible, at a young age, he would have the purashcharan of one kavach after another begun, the speaker says. According to the kundali — whether it is a panchama bali or a navama bali, seen by the chandra kundali and the lagna kundali — his sadhana would have begun from the start in accordance with suitable guidance.
The purashcharan of the mool kavach of Bhagavati Vindhyavasini, with 1008 trikon completed by the age of twenty-two.
At least one kavach, whether of Bhagavati or of whatever his shraddha lay in at that time, the speaker says — and if he were his son, he would place his shraddha in Bhagavati Vindhyavasini, so he would have had the purashcharan of the mool kavach of Bhagavati Vindhyavasini done from the start. By the age of ten full attention would already be on physical fitness — run, you are not to sit, because you have to do the trikon — and as soon as his feet could walk he would first have him do the trikon, so that in his life as many trikon as possible were completed in a short time: complete 1008 trikon first by the age of twenty or twenty-two.
Are there restrictions on an anushthan of Bhagavan Datta?
The fruit of your own path will certainly be obtained — why would it not be, the speaker says. There can be no restrictive matters for an anushthan of Bhagavan Datta; for other anushthans such matters remain. Since Bhagavan Datta is himself in the pitr swaroop and stands for the shanti of the pitrs, there is no such subject for his anushthan.
What does it mean to keep seeing a girl in dreams while doing the Jayanti Mangala Kali japa?
A listener says he does japa of the Jayanti Mangala Kali mantra daily and sees a girl in his dreams. If you are seeing such a thing again and again, Ankit ji, the speaker says, then the meaning is that the presence of someone has already been formed with you, or is formed, and now she is causing difficulty so that all this may be dropped by you. What should you do? For a sadhak the most necessary subject of all is the kavach: without a kavach a sadhak is not a sadhak. The kavach comes first. It is for this reason that the kavach has been called the eye of the devata; whichever devata you may worship, the kavach is his eye. So the mantra japa you are doing is excellent in its own place, do it — but certainly do the kavach, and do the purashcharan of the kavach of whoever your ishta aradhya is.
How many recitations make a sahasranama siddh?
If a sahasranama is to be made siddh, how much purashcharan will be done — then it will be done a thousand times, the speaker says. If one does the path 1008 times, then it becomes exceedingly excellent. Ordinarily it is only four hundred, he says, but you may take out a thousand too.
What does Shani in the fifth bhava do for a mantrik?
If Shani Deva is in the fifth, whatever the lagna of the chart, and whether or not his dashantar dasha is running — if you have come onto the path of mantra, the path of tantra, the path of yantra, then Shani Deva will grant you very prachanda kripa. If you have become a mantrik, meaning that you keep doing purascharan of mantras, and Shani Deva is seated in the fifth, then he will first of all get all your papa karmas washed away very quickly indeed.
What is the Panchakshari purascharan prayoga with ghrita and mishri ahuti for obtaining Lakshmi?
You are doing the Panchakshari and have completed five lakh japa; Shani Deva is in the eleventh bhava for the sake of labh, he says. There is a vidhan of doing its purascharan and then making ahuti with ghee mixed with the mishri that goes with the ghrita, along with bilva patra and the rest, for the sake of obtaining Lakshmi. If such a person does this thing vidhivat after accomplishing the siddhi — purascharan being the point at issue — then the vidhan of the pujan of the Panchanan Mahadev forms applies, which he says is discussed in full in the Shiv Mahapuran; he tells listeners to read the Dvaishva Samhita of the Shiv Mahapuran, where it is discussed how the purascharan of the Panchakshari mantra is done.
What does the pujan of Shiva's five forms with their shaktis consist of?
In it the five forms of Bhagavan Shiva are seated along with their shaktis and worshipped — before the Brahmin who is the guru, whether guru ma or guru dev, he says. If you perform pujan in that manner, awaken the mantra and then do such a prayoga, then you will obtain a very good fruit. If there is debt, very great release from debt occurs; they bring you into labh and only then leave you. In this you are bound to come into labh.
What should those doing other Shiva texts add to the sankalpa?
Only the purashcharan of the Shiv Panchakshari mantra is named there, because that is the mantra to be japped most of all. But those who are going to do the Mahamrityunjay Stotra, the Shiv Raksha Stotra or the japa of the Shiv Mala Mantra will pronounce all these things here too. If you are doing only Panchakshari and the rest will get one recitation each, then not pronouncing them causes no difficulty. Someone doing the Shiv Mala Mantra will simply say Shiv Mala Mantra in place of Shiv Panchakshari.
How much of the Mahamrityunjay Stotra is repeated, and how many times?
Before the phalashruti there are 19 shlokas; that is the mool stotra and that is what you are to recite. It is these that will be repeated. If 108 recitations of the Mahamrityunjay Stotra are to be done, you will do these. Read the phalashruti the last time, and after that again do the viniyoga and nyasa and do 27 mala of japa of Panchakshari.
What does the whole month of that practice amount to?
In the whole month at least 600 recitations of Mahamrityunjay will be done, and approximately three lakh japa. Sava lakh japa is counted as one ordinary Purashcharana; you did three lakh, which means two purashcharans. So two purashcharans of Panchakshari and a good, substantial purashcharan of Mahamrityunjay will be accomplished in the month of Sawan.
Sit for ten or fifteen days and practice comes; otherwise one keeps running and looking for options
Practice will come, he says, and it will happen very easily. Until you practise, until you sit for ten or fifteen days, you will keep dabbling, keep running, keep searching for alternatives. Once you have done one anushthan and your confidence is built, you will do purashcharan after purashcharan while enjoying it; it will seem to you that this was very easy, and the devatas too will increase your capacity.
"We took your name 1100 times, now do my work" is the seed of durgati
Those who walk on this path of doing favours — we took your name 1100 times, now do my work — have no path, he says; go on abusing as you sit and that itself will do you good, but do not do sadhana at all. This is a cause of durgati; do not sow the seed of durgati, he says: that we will do your seva but with a show of obligation, saying we did it so many times and did not get this, so we will not do it.
What is the relation of the namavali to the Shiv Mala Mantra?
This same Ashtottara Shatanamavali of Mahamrityunjay is embedded — garbhastha — within the Shiv Mala Mantra; more or less the names that are there are embedded in it. So it becomes divine, most divine, that if you take up the practice of the Shiv Mala Mantra and perform its purashcharan, then both the Mahamrityunjay Stotra above and the Mahamrityunjay Ashtottara Shatanamavali below will be found embedded there, and the effect of both, and an effect beyond that, will be obtained in the Shiv Mala Mantra.
What are the full Sawan figures if Panchakshari is used as samput?
If you have made Panchakshari the embedding — the full vidhan of Panchakshari is given — and having embedded them, that is having put them in samput, you first performed the anushthan of Panchakshari and did five lakh japa of Panchakshari in Sawan; and along with it you did at least 1100 recitations of the Mahamrityunjay Stotra.
What is the minimum and the better Panchakshari count for Shravan?
In Shravan certainly do at least sava lakh, which is 1250 mala; and if you want to do it well, take it up to five lakh. As for the rest — the Shiv Mala Mantra, the Mahamrityunjay Stotra, the Mahamrityunjay Stotra Satnamavali — choose any one of them to perform the anushthan of. Having performed the anushthan of any one of the three, keep it: it is going to be of use in many places in life.
Those who did large Panchakshari counts before should reduce it and add a Mahamrityunjay text
Last year many people did five lakh of Panchakshari, some three lakh, some up to six lakh. Then at Mahashivratri too, many did up to fifty thousand japa in a single night, and screenshots of several were shared in the group. If you have done that much japa of Panchakshari, he says, then this time reduce the Panchakshari number a little and along with it accomplish one of the Mahamrityunjay namavali, stuti or stotra — you will move up one rung and one more thing will be added to your level.
What is the lowest option in this whole Shravan programme?
Taking the very lowest, he says: in the lowest we will do the japa of the Panchakshari of Bhagavan Shiva. How much? Sava lakh. There is no scope for less than that. Sava lakh means 1250 Mala — when you do 1250 mala of japa, your sava lakh japa will be completed.
How long does 41 mala take, and what do larger counts yield?
Forty-one mala will not take much time — 41 mala happens comfortably in 15 minutes. If in place of 41 mala you increase it to 51 mala for 30 days, that becomes 1530 mala, so the number rises a little. And if you do those same 41 and 41 mala morning and evening, then your japa of two sava lakhs will be complete.
How many times must sava lakh be done for the mantra to be awakened?
It is said that in Kaliyuga it is chaturguni: do sava lakh four times and the mantra is awakened. If you make it five lakh, that is most excellent. In the earlier reckoning it was once; here two are already done. And if you feel you must do even less, there is no difficulty — do 21 mala in the morning and 21 mala in the evening; even doing that much, your sava lakh japa will be completed in Sawan.
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 do 41 mala morning and evening amount to?
Consider what you have to do, he says. Suppose you did even 41 mala, and if it happened morning and evening, then how much is it — two Purashcharanas of sava lakh each are fully done. Sheer delight. Increase it a little: no, we will do 108 mala, we will take the full enjoyment.
What does 108 mala a day come to, and what is a mahapurashcharan?
If you are doing 108 mala daily, then 10000 japa of one day is completed, meaning three lakh japa minimum. And if you did the same 108 in the morning and 108 in the evening, then it becomes six lakh — that is, you have done one mool mahapurashcharan, the aksharshah mahapurashcharan of the akshara. Five lakh was to be done and six lakh was done.
How many mala a day are needed for five lakh?
To do five lakh, 5000 mala are to be done; for that, 166 mala daily. Suppose you do 100 mala in the morning and 71 mala in the evening — 171 mala of yours are completed in one day; do this for 30 days and it becomes 5130 mala. Only counting has to be done, he says; where is there any accounting to be done — do it with accounting.
What happens to confidence after reaching sava lakh or five lakh?
Confidence will be formed, he says: once you have reached sava lakh, five lakh, there is a great difference between the confidence of today and of that time. But do not then abandon it, thinking five lakh is done and you will never touch a mala again in life, saying we are sitting here having done five lakh — then it will not take time to be finished. So it is not to be abandoned either.
What do 251 mala morning and evening amount to?
And if someone is a still more formidable person: 251 daily in the morning, and 251 in the evening — 502 mala rammed in daily, properly and not by skimping. Then think, in 30 days 15060 mala of japa was done. Fifteen thousand japa means three purashcharans of five lakh each.
It is meant for old practitioners with the time, who will not disrupt their life for it
The next purashcharan, if someone does 251 in the morning — those are old people, formidable people who have been doing it from before, he says. If you have the wish to do it, and if there is time; not by abandoning and disordering your life, but for those who have the time. If you did it, then in this one Sawan fifteen lakh japa is done.
What is a mahapurashcharan by shastra pramana, and how is it completed?
And how far do we have to go? Up to twenty-five, he says. By shastra pramana, the mahapurashcharan of a mahapurashcharan stands at 25 lakh. So you did fifteen here; then, when time is found, the month of Margashirsha Maas will come, in which Bhagavan Shiva again has a very special importance, because in it he manifested for the first time in sakar form. If in that you ram in ten lakh more, then this year your mool 25 lakh is fully complete.
The principal is cleared first, and real happiness is the interest that follows
Doing 25 lakh and 25 lakh in this way, you will cross into crores, he says. What effect there is in the material world — when you begin to act in the spiritual world your principal will be cut, all of the earlier one, and only then will you begin to receive the interest, and the interest of the original happiness. So do 21 mala morning and 21 evening, or 251 morning and 251 evening: settle your own level, your own life's future, yourself.
What if illness interrupts the counts mid-month?
Suppose that much did not happen — health became bad, some difficulty arose; you were doing 2000 and your health failed. Then, brother, in place of 15 come down to 10, come to 5; even that much will happen and it is a great deal. Suppose you could not do the whole month and managed only 15 days: in 15 days it became half, so in place of 15 it became 7.5 lakh — that is not little. Reckoned in sava lakhs, at least four or five purashcharans of yours are done, and that is divine in itself.
When those lakh-purashcharans happen, his own name comes up in the accounting in Shiva's loka
Ten will be such lions as will do purashcharans of lakhs in Sawan, he says. And when those purashcharans of lakhs happen, one day there will be an accounting in the loka of Shiva ji as to how they did it. Then his name too will come up — yes, it was that Grihastha Tantra one. So through them his own welfare will also come about, and he is looking to his own case. You people carry on with your laziness and negligence, he says; there is no difficulty.
Does a purashcharan of less than sava lakh count?
To a listener saying he has two mobiles, so two purashcharans, he says: leave the two purashcharans, do just one. Whoever will do a Purashcharana of less than sava lakh — in his view, he says, that person is then of no use at all; his body alone is running, and his atma is on the Mangal graha. Even after so much saying, if you did not do even a sava lakh purashcharan of Panchakshari in Sawan — think how easy it is: 21 mala in the morning and 21 mala in the evening. The easiest work of all.
What is the irreducible minimum for Shravan?
1250 mala are to be completed in the full 30 days, he says. There is no need to sit comfortably doing havan and the like. And if you do not want to do the abhishek of Shiva ji either, if there is laziness even in that much, then brother, do the japa. But he will say that the abhishek of Shiva ji is very necessary; if you do it, it will be very good, and if you do not do it, the loss is yours.
What will the day of completion feel like?
But when, on the day of Raksha Bandhan, your anushthan is completed — and if you did the havan along with it; and if you did not do the havan, that is all right too, there is no difficulty — but if you also did the havan, then on that day it will seem to you, he says, that a very great work of life has been done.
If 1250 mala is happening at all, the atma is alive
When the CA is not cleared, then exactly this happens that came in the message — that two purashcharans of 1100 of the Kamakhya Kavach were done and the CA was not cleared, he says. So brother, be free of anxiety: if you are managing this much, if 1250 is happening, then your atma is alive. Some kripa at least of Bhagavan will come about.
What happens if an initiate does not do japa of his mantra at Kamarupa?
If a person initiated by any Panth, in any manner, in any Sampradaya or any Guru tradition goes to the Kamarupa region and does not perform the japa and Purashcharan of that initiated mantra there, then his Deeksha is wasted.
Is a fast kept during Ambubachi?
These four days a fast is not to be kept — but japa certainly is. Whichever Kavach you have been reciting — the Mahabhairav Mala Mantra, the Batuk Bhairav Brahm Kavach, Bhagavati Kalika's Kavach — perform the Purashcharan of that same Kavach these four days, completing a hundred recitations each day.
What if eleven hundred recitations are not possible?
Then do a hundred and eight recitations daily — you absolutely may. And whatever recitations and worship you were already doing, do all of their japa during Ambubachi.
Why does a beginner become restless during a Pratishtha?
Because you have not performed a lakh and a quarter Purashcharan of any mantra, and the deity simply does not give that kind of patience. Sit to consecrate a mala bead by bead and by the fourth or fifth bead — by the tenth — you will be asking when it will end.
Glory of the Kamarupa Shakti Peeth as told by Mahadeva to Narada
The speaker cites the Srimad Devi Bhagavatam, where Mahadeva tells Narada the greatness of the Kamarupa Pradesh Shakti Peeth: the gods led by Brahma, the Gandharvas, the best rishis and munis and every Siddha on earth come there daily with their shaktis to worship Jagadamba Adishakti, who stays there fully and always. He says Brahma, Vishnu and Shiva did tapasya there, Vashistha gained mantra-siddhi there by Purashcharana and became like a second creator, and the siddhas who can move through the sky got that power by doing japa of the mahamantra in Kamarupa.
Who gathers at Kamakhya during Ambubachi and why
The speaker says that during the Ambubachi period all the principal rishis, siddhas and powerful devatas with bodiless divine bodies are said to present themselves at the court of Kamakhya and stay there for the four days doing her seva, puja and Purashcharana for the siddhi of their mantras. Many siddhas who move about in the ordinary world also come then, bathe in the Brahmaputra and do a four-day purashcharana, both to gain higher mantra-siddhis and to be freed from any offence they have committed. Ordinary people too, he says, all go and do purashcharana and anushthan there at this time, which has its own separate greatness.
Sadhana done during Ambubachi becomes infallible: the greatest festival for Kaul and Shakta sadhaks
The speaker says that whatever mantra Purashcharana or anushthan a sadhak does in the four days of Ambubachi, whatever extra japa and Havan, whatever attempt at reciting a Kavach and gaining its siddhi, Bhagavati makes it amogha, infallible. For every sadhak in the whole Kaula Sampradaya and Shakta community, he says, this is the greatest festival period, and it is said to carry thousands of times the merit of even Navratri.
What is the Mahapurashcharan of Maha Ganapati, and what is it said to give?
One Purashcharan of his mantra is eighteen lakh; the Mahapurashcharan is eighteen lakh done four times, and only under due initiation from a capable Guru already in an established Kula and tradition — not a newly made one. It is said no power in the world can then resist that mantra.
What are the three tasks prescribed for the Vaishakh Shukla fortnight?
First, hold one sadhana and do a purashcharan in it — the speaker suggests repeating the sadhana done through the whole month of Magh at the Mahakumbh, or doing a purashcharan of the Kamakhya Kavach. Second, deepdaan. Third, the arrangement of water.
How much japa should be completed in these fifteen days?
If you do japa of Bhagavan Shiva's panchakshari and have already done its purashcharan, the speaker says complete at least a sava lakh in fifteen days — which he says is done comfortably if you wish. Three lakh, if you can manage more, is better still. Those who do Bhagavati's saptakshari should do its purashcharan. The point is that one purashcharan should be completed in this paksha.
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.
Why do a fifteen-day purashcharan rather than join a one-day anushthan?
The speaker says the anushthan done on behalf of everyone on these three chief days will be posted in the group and, if possible, published on YouTube, and listeners may have their sankalpa made. But that anushthan is of one day each; you should do the full fifteen days for your own welfare, because so many Mahavidyas and mahashaktis are arriving in this purashcharan that it will give many times more benefit.
Whose food may not be eaten during a fifteen-day anushthan?
The speaker says that during a fifteen or sixteen day anushthan one rule must certainly be kept: do not eat the food of anyone else's house. While doing a purashcharan one should never eat food from another's house. Not even a daughter's house, nor a married sister's — one should not even go there, let alone eat.
Does the food restriction extend to a lover's or the in-laws' house?
Yes. The speaker says that if you are a lover and beloved, you may be very much bound by rule in your own place, but in the middle of a purashcharan you will not eat the food of each other's house at that time until your pani grahan has taken place; and one should not eat the food of the in-laws' house either. Whoever will not accept it, he says, need not.
If a jayanti falls mid-anushthan, should the main japa be changed?
No. Taking as his example a person doing a purashcharan of the Kamakhya Kavach at 108 daily — which over fifteen days comes to 1500 — the speaker says that if Bhagavati Pitambara's jayanti falls in the middle, the japa you must chiefly do remains the one you have been doing.
Can a group of youths use ugra prayoga against Sanatan?
Asked about a group of youths learning the most ugra prayoga who wish to erase Sanatan, the speaker says the thing can be done and several people are already attempting it. Those who do prayoga in this field are all young men, mostly unmarried, and all have done a good deal of purashcharan. Most listeners, he says, are not even initiated in any kula parampara, so they should increase their tapobala until that capability comes.
The larger yantra with many petals is Bhagavati's, and the one with fewer is Bhagavan Shiva's Panchanan.
Until the full account is posted, the speaker says, understand only this much: the yantra that looks the largest, with many petals around it, is Bhagavati's yantra, and the one with fewer is Bhagavan Shiva's Panchanan. Keep doing the abhishek of all of them. He closes by saying a purashcharan should always be done having taken a sankalpa — without a sankalpa, how will a purashcharan happen at all?
Kamya prayoga uses metal too, and marana prayoga needs well water and an iron kalash
Metal is used for kamya prayoga yantras too, but much has to be watched. He says almost everyone knows the kamya prayoga of Navarna; every single mantra has its own kamya prayoga and can be used in everything. Those without full knowledge, he says, do the purashcharan of a mantra and descend straight into kamya prayoga — which serves only while the enemy is not of that order.
Does purashcharan increase a sadhak's power of perception?
He says that if listeners have been doing purashcharan at least since the Kumbh, their intuition power — the capacity to sense a thing — will have grown greatly. Looking at someone, you can tell whether that person is a sadhak or not, how much capacity and energy he has, whether he is empty or not.
Spending the energy immediately is the practitioner's own loss, because his own time, energy and money went into it.
You performed a sava-lakh japa or more, did the tenth-part Havan, gave your time, spent your energy and spent your money. Spending ten days of that effort immediately is your loss alone — the speaker points out that nothing of his goes into it.
How much practice should precede any application of a mantra?
Let four or five Navratris pass, performing the Purashcharana each time — Gupt, Prakat or otherwise — with 11 or 21 malas continuing between them, repetition and Havan at every festival period, and surrender at a Shakti Peeth.
Application should be kept within strict limits, and Anushthan is what the speaker actually presses.
The speaker says a phase is running in which people fire one mantra after another indiscriminately, with nobody examining what the back damage or back loss will be. His request to his own listeners is to apply within very strict limits and with much thought — he stresses Anushthan over Prayoga.
Does Purashcharana actually cut Prarabdha?
Yes — the more japa and austerity you do and the more you increase the Purashcharana, whatever Prarabdha you hold will be cut and you will get past it. But he refuses to give a timeframe: some cases resolve in three months, some in three years, some in five.
What is the Prayashchitta for crossing a river after a Purashcharana?
Crossing a river is held to cause loss of Siddhi. Where you have performed a Savalakh Purashcharana or more, offer one mala of that same mantra as Prayashchitta — with a Sankalp that any known or unknown act harming the Siddhi be expiated by it.
What Prayashchitta applies to air travel?
Because flying crosses many Tirthas, rivers and stations of deities — all of which come beneath one's feet — Siddhi loss occurs. Take a Sankalp naming the whole region between origin and destination and offer 11 malas in expiation before travelling, and once again after.
Grace is certain once the prescribed count is completed, but the rules must then be observed.
Where the scriptures set Siddhi at a thousand and you have done a thousand, grace is certain — it cannot be that grace does not come. But from there you have to observe the rules; not following them means the effect never appears in your life, faults accumulate, and the Siddhi itself is lost.
Is the fruit of japa only obtained in the main garbhagriha?
When you come to Kamakhya ji, do not make a noise that you are going to Kamakhya, and do not display that you have become a great tantric; perform pujan while remaining hidden. Even sitting there, there is no need to display yourself much — sit in some corner. It is such a large place, and you will perform pujan anywhere and get the full fruit. It is not so that fruit comes only if you go into Bhagavati's main garbhagriha: sitting anywhere at all on the whole Nilachal parvat and doing japa, Jagadamba gives the very same fruit as that of the garbhagriha. So sit anywhere in the temple precinct and do the purashcharana of your mantra — but do not do japa of any unauthorised mantra, because the energy of this kshetra is extremely ugra and very prachand, and gives immediate effect.
Should a practitioner vary the Anushthan each Navratri?
No. Even if you are not initiated, when you take hold of some Anushthan or sadhana, do that same one again and again. Someone who has done eleven hundred recitations of the thirty-two Namavali in an earlier Navratri should this time try to do it by the Chakra Vidhi.
Is there a Purashcharan for the sixty-four Yoginis?
There is no subject of a Purashcharan in this. Do as much as you do; this is a Namavali only, for Bhagavati's pleasure. The more your Tapo-bal grows, the more pleased she will be. The greatest importance in it belongs to the Havan-based prescription — if you Archana with their names and perform a Havan even once a month with the sixty-four names, that counts.
What should be made of doubt after completing an Anushthan?
Know and accept this: if you performed it duly, then grace has already come upon you. How you now bring them into your life, and how they manifest, will depend on your own deeds. It will not be that you did it today and she appeared today.
How is a stotra or chalisa awakened?
Yes — whichever stotra or chalisa you are reciting, he says, if you awaken that same one by the vidhi vidhan, that is, if in Navratri and the like you do more than a hundred paths, if you do eleven hundred paths, and do havan and the like in this manner, then extremely great benefit is obtained from it.
What is the pattern with a paid anushthan?
Now when you got an anushthan, he says — that yes, all right, you are getting ten thousand rupees and you will do japa for seven days — so you did japa for just those seven days for them. After that you have nothing to do with puja paath at all. Then there is difficulty. Ordinarily, he says, people do just this.
Are there separate rules for a daily twenty-one or forty-one day recitation?
Asked whether there are any separate rules for reciting daily for twenty-one days or forty-one days, he answers: if it is possible, do it while observing brahmacharya — that is the best of all.
What are the japa counts by the length of the mantra?
And whichever mantra of Kali ji you have taken, he says, according to that you should do at least four times more japa. If you have taken the Ekakshari, then four lakh. If a mahapurashcharan is to be done, then four times the four, that is, sixteen lakh is said; twelve to sixteen lakh is held. So think in that proportion. If you have taken the Panchmukhi mantra — that is, if you have taken the Panchakshari mantra of Bhagavati Kali — then do three hundred times; at the least fifteen lakh, and if you go to the maximum, then reckon it as five lakh each done four times, take twenty-one lakh. At present, he says, your guru will tell you properly which one you have taken and how it was given.
How many paths at most may a beginner do?
Asked at most how many paths can be done, he answers: do thirty-six paths, if it is to be done at the beginning and you are new.
What daily schedule of japa should a householder keep, and in what order?
Take out time, he says, and make a schedule even of half an hour of japa. If your time is not fixed, then whenever you get time in the twenty-four hours: if you have eaten, bathe, change your clothes, sit on the asana, light dhoop and deep, do the five minutes of initial smaran of Guru and Ganapati, and then come on to the main purashcharana you have to do.
The count builds to thirty lakh Panchakshari, after which Mahabhairav is done with samput
You will get the practice, he says, and will comfortably do a hundred malas of Panchakshari in an hour. When you have done five lakh of Panchakshari, then ten lakh, then twenty lakh, and go on until the day you take it to thirty lakh — then when you sit to do Mahabhairav, after forty-one days the forty-second day will not be able to stay empty. Doing samput with this same Panchakshari, again and again, you will keep Mahabhairav awakened.
After the house is secured, the next stage is japa in the temple near it
One more matter after this, he says: first you secured the house, you did japa and tapa in the house, which is the whole subject discussed. The second subject that comes after it is japa in the temple — whatever temple there is near your house.
What does japa and purashcharana do to the intellect?
When you do japa of the mantras and do purashcharana, he says, prakharta comes into the buddhi. You will be able to gauge things and to understand how and what is happening in all these pre-planned matters. He asks why one is unable to make that assessment even while seeing it before one's eyes, and answers: because you do not have the samarthya of mantras and are of dull understanding.
When should one begin visiting tirthas, and how often?
When you have done the purashcharana of the mantras for a year, or for six months, properly and in sequence as far as possible, he says, then begin coming and going to the tirtha kshetras near you — a Shakti Peeth, whatever kshetras there are of the twelve Jyotirlingas. Go every six months, every year.
What japa should be done at a dham, and how much?
Second, he says, when you go there, certainly perform the purashcharana of the mantra — and only if you have the practice will you be able to do a purashcharana. If you do a hundred malas of japa daily, then going to the dham you will be able to complete a japa of a sava lakh and return.
The Devi Bhagavata, the Ushanas Purana and the Durga Kalpadruma are cited but never followed
Whatever the subject may be, he says — be it the subject of the Srimad Devi Bhagavatam, the subject of the Ushanas Purana, the subject of other tantras such as the Kalpadruma and the durga-kalpadruma-tantra — these people will be foremost in giving the reference of all of them in writing, but they will not accept the thing itself. This, he says, is the irony; it is the maya of Bhagavati.
Can one do purashcharana while living without discipline?
Live with rule and discipline, he says. If you very much wish to live undisciplined and unrestrained, with every kind of licence, and to do mantra purashcharana while living just anyhow, then that much samarthya must come within you first — only then will you become like that. The beginning will always be from discipline alone, and always in conformity with the maryada of whatever grihastha dharma you are in.
What is the state of one who has done heavy purashcharana?
Yes, he says, if you have already done a very great deal of mantra purashcharana, you are no longer within your own limit: by reason of the purashcharana of the mantras you have gone into an intoxication, not from drinking any liquor. Jagadamba's kripa has come upon you. In such a state, if a person who drinks or a ganika collides with you, you will have no awareness at all of who is before you — you will see Jagadamba everywhere.
When should the japa of the Mahabhairav mantras be begun?
The japa of the Mahabhairav mantras should be begun, he says, at the least when five lakh japa of Panchakshari has been completed; after that one should begin doing its japa daily, making samput.
Who remains satisfied whatever comes?
Those who repeatedly perform the purashcharana of the mantras, who do Havan, Tarpana and Marjana, who perform gau seva in the panchbali, who perform the seva of mother and father, who perform the seva of plants — their heart and their atma will both remain tript. Whether they obtain anything or not, even if someone abuses them four times and goes, they will remain in satisfaction; there will be no restlessness in their mind, their heart or their eyes, and by the samarthya of the mantra they will become calm.
How much purashcharana of the Kamakhya Kavach is prescribed?
Let Chandika be manifest within you at that time, he says. Do so much purashcharana of the Kamakhya Kavach, so much purashcharana, that the presence of the ten Mahavidyas which is in your body in a subtle form should be complete. On the day some mleccha stands with the intention of doing you harm, let Chandika manifest within you that same instant — let him tremble on seeing you, let him be stambhit on seeing you.
Panchakshari japa continues meanwhile, its full vidhi being in a separate video
Keep doing japa of Panchakshari, he says. You are getting nothing — do Panchakshari. The whole proper subject of Panchakshari has been told several times on the channel; there is a separate video, a short video of it and a full video, everything. Do it.
How many japa are needed to siddh a graha's beej mantra?
Asked whether Brihaspati's beej mantra is siddh by eleven thousand japa or four times that, the speaker says he does not have the number in mind, but siddhi does not come from eleven thousand. The vidhan of chaturguni japa belongs to prayoga, after siddhi. For siddhi it is at least sava lakh, and if you are doing an ekakshari beej mantra then four lakh — one lakh is the general figure, and in Kaliyuga four lakh. Only then comes the prayoga vidhan, in which if the number is eleven thousand it will be eleven thousand, and in a special circumstance chaturguni japa.
Can 27000 Navarna japa be got done by a pandit in Shakambhari Navratri to wear a yantra?
A listener wants to have 27000 japa of the Navarna mantra done by a pandit ji in Shakambhari Navratri and then wear the yantra. Yes, brother, absolutely you can do it, the speaker says — the pandit ji will tell you how and by what vidhan it is to be done.
How should the Sankat Nashan stotra be samput with Ganpati's beejakshar?
If you want to recite the Sankat Nashan making it samput with Bhagavan Ganpati's beejakshar, then first of all do at least four lakh japa of the ekakshari beej which is the Ganpati pranava, and only then make the samput — it will be very good, the speaker says.
Can a sankalp of 27000 be taken for Ganpati's twelve-name stotra?
Asked whether one may take a sankalp of 27000 of the Dwadash Naam stotra of Ganpati ji and do it, the speaker says one certainly can.
Can a second anushthan begin on the same day the first ends?
Asked whether, a dev anushthan running from Ashtami to Chaturdashi, a second anushthan can be started from Chaturdashi again on that same day, the speaker says you can — there is no difficulty.
Can the twelve names be recited 108 times for health?
Asked whether 108 path of the twelve names may be done for the sake of arogya, the speaker says it can absolutely be done, brother.
Must the thirty-two names sadhana begin from Krishna Paksha Ashtami?
Asked whether the sadhana that was told to be begun from the Ashtami of Krishna Paksha may be started from some other day or in the Shukla Paksha, the speaker says that if you do it from the Ashtami of Krishna Paksha it will be better, brother. For the rest, you may also do it from Chaturdashi.
After five lakh japa of the Durga pranava, may the mala mantra be done samput in chakra vidhi?
Asked whether, after five lakh japa of the Devi Durga pranava, the Durga mala mantra may be done in chakra vidhi with the devi pranava as samput, and whether the Durga pranava may be put in the chakra vidhi in place of the devi pranava maya beej, the speaker says absolutely you may put it — most excellent, very good. If you have done the japa of the Durga beej, five lakh, and now after that you do this prayoga, it is entirely right, you can absolutely do it. And in that there is no need for you to put the maya beej, to put the devi pranava separately.
Where is it best to do an anushthan of Ma Saraswati?
A listener asks whether it is better to do a Saraswati anushthan at Kashi or near Ma Vindhyavasini and Trishabhuja, saying he has already once done a sava lakh of Saraswati at Prayagraj. All the places are supreme in themselves, brother, the speaker says — do it wherever you have the wish. There is no subject of more or less in this.
How many paths of the Narsingh Kavach should be done daily?
If your tantra cutting is not happening through any person, the speaker says, try by your own effort. The Narsingh Kavach is quite short: if you are capable, do a hundred and eight paths; if not, do fifty-four; if you want to do even less than that, do twenty-seven paths. But if you begin tomorrow you must continue the whole of it until the day of Devprabodhini Ekadashi.
Can any person give a hundred per cent solution to a tantra problem?
However much you do, the speaker says, nobody is going to wave a magic wand. Telling a hundred per cent truth about someone is one vidya — but solving that problem, doing a hundred per cent nirakaran, is written down and kept: it lies in no person's hands at all. Only the Mahashakti can do it, and for her sake, to please her, you may perform an anushthan yourself or have it performed by someone else.
After three to five lakh of the guru mantra the mouth should stop asking such questions
Told by a listener that he was given a raksha mantra by his guru ji, that he has done separate sadhanas of twenty-one, forty-one and ninety days, that after watching a video he did three lakh japa, and that thirty-one lakh of the guru mantra has been done — the speaker first says it is a very beautiful thing. Then he says: after that, you now have no need to go searching on Instagram and Facebook for these things. It is a very great irony, he says, that you say you have done thirty-one lakh japa and even after that you are still asking a question; this state should simply not arise. Why did the desire even arise within you to put your questions before someone? Here after three lakh, five lakh, the voice stops coming from the mouth — the state becomes so good, so much shraddha comes upon one's aradhya, that whether you get distress or happiness you have nothing to do with it. It is very good that you have done such fine japa; but you now have no need to ask anything separately. Go on according to the guru.
How should the Shri Narayana Kavach be done?
He tells Virendra Prajapati ji that if you are a param Vaishnava — that is, if you do not eat garlic and onion, do not eat carrot and radish — then you are capable of obtaining the full effect of the Narayana Kavach, because the particular effect of diet is described not by him but by the Vaishnava acharyas. A param Vaishnava obtains the full effect of the Narayana Kavach: that is the very first thing. The vidhan of purashcharan you should do in the month of Kartik — beginning in Kartik, or from the day of the Shraadh Purnima, you should begin the anushthan of the Shri Narayana Kavach. Along with the Narayana Kavach you should also do puja of the ayudhas of Bhagavan Narayan; and however many forms are spoken of in the Narayana Kavach, when the ahuti for their protection is given, that is when you do havan, the ahuti will be of those same forms. And at the least, 24000 is held for it — that is, 24000 japa has to be done, which is not impossible; you should do it over at least a year, two years, three years.
Can a bija mantra or Mahavidya mantra received in a dream be taken up for japa?
It depends, the speaker says. Ordinarily, whatever mantras are received in a dream should certainly be done mentally to some extent — 11 or 21 times at least. But if the matter of a purashcharana arises, that should be done only after discussing it once with someone capable, whom you trust and who has knowledge — because many times a subject is raised precisely in order to cause harm.
Build tapo bala so an attacker's own deities turn on him, and let the sawari not need to come and speak
For those who bind, feed and tamper with energies to harm, the speaker says, the good "offer" is this: raise your tapo bala by japa-tapa so much that when the other person tries, his own deities tear him apart — he sends to have you killed without even seeing who stands in front. If your deities are weak, if you do not raise tapo bala and only stay in play and feeding, that is what will happen. What he finds most negative about bhagat and sawari-playing people is that most never do brihad japa; the sawari comes, plays, says what it says, and they spend all day in that, making a joke of it — this goes on on YouTube too. Purify the asana, sit on it, do mantra japa, do purashcharana of a kavach. When the sawari comes, let the state be such that it need not come onto your body and speak: become one with it, close your eyes, let its eyes and yours become one, so you see divine things through its eyes. Only then can the sadhak properly use his shaktis.
Prerequisites before a first Mahabhairav anushthan
To a listener who has done no sadhana yet but wants a 41-day Mahabhairav mantra anushthan with an Akhand Jyot at home because of household trouble, the speaker says the Mahabhairav video never told anyone to do that sadhana at home at the start — the first time, it is not to be done at home at all. Taking up Mahabhairav directly without Tapobal will leave you badly unbalanced. First do at least five lakh japa of the Panchakshari Mantra — if not five lakh, then sava lakh without fail — and only then begin Mahabhairav japa at a temple by the vidhi; once the mantra is done, start your prayoga of the stotra with Samput.
What can an ekakshari mantra do if it is taken properly?
He gives the example of an ekakshari mantra — Bhagavati Kali's Chintamani, the Kali pranava, the Devi pranava, or any deity's ekakshari pranava mantra such as Bhagavati Pitambara Baglamukhi's. If only that is taken in a proper kramagat Shakta diksha, and after it four lakh is done — one lakh gives one prasaran, but four lakh is held to be the mool prasaran, at minimum a fourfold — and it is done traditionally, then by the effect of that one ekakshari mantra a great many works and prayogas can be performed, and the prayoga of several mantras can be accomplished from it.
What does maya do after a large japa count is completed?
He says that wherever you have done a sava lakh japa of any mantra, or five lakh, or ten lakh, maya will become active. She will fill ahamkara within you, within us, within sadhaks — and there comes the pretence of becoming a guru, the haste to become a guru, the haste to become a scholar, the feeling that I am a very great scholar and there is nobody greater than me. This maya, he says, is rendering sadhaks futile in every way in the present time.
How many malas of the Panchakshari should be done in Sawan?
A listener writes that she does five malas daily. He says that from tomorrow Sawan is starting, and there will be no joy in five malas — that is what she does every day anyway. Now what is to be done is that in Sawan at least 41 malas should be done daily; only then will your sava lakh be completed across the whole of Sawan.
Increase tapobal at these kshetras and strengthen your own devata instead
Going to these kshetras, he says, increase your tapobal. Going to these kshetras, making the tirtha yatra, doing japa and tapa, doing parikrama, bathing, giving daan, doing a good purashcharan of the mantras — increase your own capacity and strengthen your own devata. Do not keep changing devatas again and again.
The effect passes into the kula parampara and falls upon the coming vansh
This thing happens in the kula parampara, he says — that is, in one's own kula, in one's own svakula, as well. And because of it, an effect falls upon the vansh that comes after. He takes as an example a household in which a grandfather or great-grandfather used to do sadhana, was initiated in some kula and was learning things — who in two or three years learnt the kramagat sadhanas very well, did some purashcharan as well, five lakh, ten lakh, twenty lakh, and because of that punya attainments came into his life too, whether materially or spiritually.
One course is a purashcharan as prayashchitta, followed by nivritti through daan
There are two courses here, he says. Either, for the sake of prayashchitta for the karma prayoga he performed, let him do a purashcharan — that is the first thing, let him do a purashcharan. And let him bring about its nivritti by daan and the like; then it is squared and removed for him too.
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.
What fills the body with energy and removes laziness?
Asked how the body may be filled with energy, so that remembering it at the time of war one becomes very terrible and no laziness comes, he says that for this there is the veer abhishek of the Mahamrityunjay. Of all the shaktis of the veer category, when their initiated sadhaks complete the purashcharan — the mahapurashcharan — of the mantras, taking the Mahamrityunjay for instance, which has separate kramagat dikshas and mantras according to the form.
How can a family be protected from mohini vashikaran?
Asked how to protect the people of one's family from the mohini vashikaran much in vogue nowadays, he says: if you do even the normal morning and evening seva-puja daily, as much as is told, and you keep ten malas of your own sandhya, and you have done the purashcharan of any one kavach — do the Kamakhya kavach — then no vashikaran in the house will have any effect upon you.
Why has sleep increased since doing five lakh Panchakshari?
A listener says that since doing five lakh Panchakshari last year, sleep comes a great deal, and asks the cause. He answers by pointing to what has not been done: if you will have done nothing at all of Ganpati ji, if you will have done nothing at all of Bhagavati, then.
Can a mahamantra anushthan done at Bhairav Ashtami be repeated in Malmas?
Asked whether the repetition of a mahamantra anushthan performed on Bhairav Ashtami can be started from the Ashtami tithi, he answers yes: Malmas has begun, there is no difficulty at all, begin it.
Can a Durga Saptashati anushthan be done in Krishna Paksha?
Yes, absolutely, it can be done, he answers.
Can a mantra that has been made siddha be done as an anushthan again?
A mantra that has been made siddha can have its anushthan done again, he says — it should be done again and again. Asked how one knows whether a mantra has become siddha, he tells Sandy ji that there is a video on this subject and asks him to see it once.
Continuity means repeating the kavach and its anushthan and having the havan of the related deva shakti done
The speaker says one must go forward maintaining continuity: if you have begun some kavach, keep repeating that kavach, keep doing its anushthan, keep getting a havan of the related deva shakti done — and if you do not know how to do it, get their shringar and puja done at whatever shakti peeth of theirs there is.
Why does the early period of an anushthan seem to give nothing?
The shaman of those doshas happens through exactly these mantra japas, the speaker says, so the anushthans you begin or have performed are, in the beginning, entirely used up in removing those very things. You think instead that the enemy did abhichaar, cut it, and the job is finished.
How long should one mantra be held, and with how much japa?
It is said, the speaker reports, that you should do sadhana of one mantra for at least three years. In between you may do one-day or three-day sadhana of different forms, but there should be one mantra in which you are initiated, or in which you have very great faith, of which you keep doing anushthans and purashcharanas of five lakh each.
How many repetitions make a mantra count, and how many for a stotra?
For a mantra, the speaker says, in the counting of it you should at the first time do at least five lakh of any mantra — complete five lakh within the year. For a stotra, complete up to 1100 within a navratri and the like; after that, do as much nitya paath of it as you can, and keep repeating its anushthan from time to time.
Whose upasana gives ashta siddhi and mahasiddhi in this age?
Asked whose upasana among the hundred mahamantras can give ashta siddhi and mahasiddhi in this age, the speaker answers: do upasana of Bhagavati Mahavidya Kamala. Becoming duly initiated, do her panchang sevan and thereafter dashang sevan and so on, and continue her upasana for the whole of life.
May the same sadhana be repeated in the next Gupt Navratri?
Asked whether the Shri Kali Chalisa siddhi may be repeated again in the coming Gupt Navratri, the speaker says: very good, absolutely do it. He says one should repeat one and the same sadhana again and again for at least a year — that is, the four navratris, and if possible in Shakambhari and Ghor Navratri as well — and only then begin a second sadhana the next year.
Can a lakh and a quarter anushthan be done four times to complete five lakh?
Rahul Chaudhary ji asks whether the anushthan of a lakh and a quarter of the mantra may be done four times to complete five lakh mantras. Yes, certainly you can, the speaker says. If it does not happen in one go, you may do it in four. If it is your wish, and if you cannot do even a lakh and a quarter, then do it in five goes of one lakh each. It can be done in as many goes as are possible; there is no difficulty. If you cannot do a large anushthan, complete it by doing small ones.
If a lakh and a quarter cannot be done continuously, what unit should be used?
Asked whether, if a lakh and a quarter of sadhana cannot be done continuously, small anushthans of 25,000 each may be done, the speaker says yes, certainly — it will count, but do it continuously. And rather than an anushthan of 25,000, he says, do one of 27,000: because with 27 and 27 it becomes 54, and 54 and 54 becomes 108, and in this way you keep increasing. Then when you do 27 again, your lakh and a quarter will be completed comfortably.
Who may teach the Saptashati or give it to someone outside the family?
To do it for someone within your own family — a son, husband, wife, parents — is a householder's duty and is fine. But to give Deeksha or teach others, as people are doing nowadays, one should at minimum be initiated in some Panth or tradition, have performed the Purashcharan oneself, and have the Guru's order.
Why is Maha Ganapati given by a Guru's order in the Shri Kula?
Because if you perform Maha Ganapati's sadhana duly — his Purashcharan done, his Tarpan procedure learnt, everything done by the rule — then you will not have to think about earning a livelihood for the rest of it. It will keep coming by his grace.
Write the mantra out by hand, offer it, and then do japa or paath again
Sitting before Jagadamba Parvati or before Bhagavati Durga, on the one night of the Chaturdashi-vyapini or Amavasya-vyapini night, take whichever mantra you have been performing the purashcharan anushthan of that is not awakening and giving no effect — or the stotra you are purifying — write it out completely with your own hands, offer it to Bhagavati, and then do its japa or paath again and again, according to your strength.
If one must travel during an anushthan, can the japa be done there?
The reality, he says, is that an anushthan can be done in two ways as things now stand — though this is not shastrokta. The first, the shastrokta thing, is that you will do the anushthan staying in one place; that alone is the correct vidhi-vidhan of an anushthan. But in the present time, because jobs are as they are and people have to go from one place to another, take the sankalp in that manner: at the very time of taking the sankalp, say clearly to whichever devi or devata you are doing it for that wherever we may be, we shall go on doing this many malas of the mantra and have to complete it in this many days — and that will pass.
When does an anushthan become khandit, and what saves it during travel?
If you leave it off when it is to be done, then the anushthan will be held to be khandit. But one more thing has been told for this: suppose you were doing eleven malas of japa daily and have gone on travel — then there, after bathing, sitting in some holy place, if possible one mala, and if not possible then at least five times, or eleven times, keep doing the japa of that same mantra properly. If this is possible daily through the whole period of travel until you return, then the anushthan is also not held to be khandit.
The concession is for sadhaks of a very high order; a householder must keep the sattvikta
According to him this is for those sadhaks who are of a very high order. For the rest, the mental level of ordinary people does not become such that you can come from eleven malas down to eleven repetitions at one stroke and such a state can be reached. When you go out, purity of eating and drinking will be affected. If you do an anushthan, householders should do it only with sattvikta — you will not do it after eating meat and fish. When going outside, keep it up as far as it is possible, if such food and drink is obtainable in such a place.
What is sparsh dosha, and how does it affect japa energy?
From that, if there is a dosha of sparsh and the like, then your japa energy and so on will be somewhat in that condition, he says. Only keep it in mind that the dosha of sparsh and the rest does not attach. The meaning of sparsh is: now your anushthan is running, and at that time some relative of yours has come, he has come after drinking, he has come after eating meat and fish and so on, and if he is going to make pranam to you — it is for this that it has been said that in an anushthan you should never have anyone make pranam to you, nor give a blessing.
Refuse it well — say instead that it is you who make pranam to them
You are not even to speak; refuse them, and refuse them nicely — no, no, babu, do not make pranam; you too make pranam, saying that it is I who make pranam to you.
For how long should the sadhana of any deva be done for grace to be had?
Asked how long a sadhana such as the paath of the Ganesh Sahasranama should be done for deva grace to be had, he says: according to him it is to be done again and again; and if you have time, do it from Chaturthi to Chaturthi, one month — at least this much. If you wish to go into a mandal then forty-one days, and if you wish to do three months it is better still, or if you do a hundred and eight days continuously it will be very good indeed.
Otherwise ten days every month, from Chaturthi to Chaturdashi
Otherwise do ten days every month, from Chaturthi to Chaturdashi. Begin from the Chaturthi tithi with a sankalp and complete on the Chaturdashi tithi; then again from Chaturthi to Chaturdashi, and a gap of two or three days will be got in between.
Eleven days again from the Tara Chaturdashi, then sava lakh in Navratri
A listener says he has done the eleven-day sadhana of Maa Bhavani by his method and is doing one mala daily. Do this, he answers: beginning from the Chaturdashi, from this Tara Chaturdashi, do at least an eleven-day sadhana again. In Navratri do a sava lakh japa in nine days. Then from Sharadiya Purnima, on the day it falls, again do its japa of a sava lakh. In Diwali, when your month of Kartik comes, again do a sava lakh. Do this much and you will get great joy.
How can kama vasana be controlled by one on the path of sadhana?
He repeats this point: you are on the path of sadhana, you only do mantra japa, only do havan, only do the purashcharan of mantras — you will never gain control. Remember, Andhakasura ji, control will simply not be possible, because our very origin is from kama. To obtain control over that is not so easy. Is it possible over that by which our body has been made? Victory over it is attained by the grace of Mahadev.
Can the sahasra japa purashcharan of Maa Tara's Ashtottar Shatnam be done at home?
Yes, it can be done, there is no difficulty, he says. Do it before Bhagavati; there is no need to install her swaroop — you may do the anushthan before that very swaroop of Bhagavati which you have kept.
The Gayatri mahapurashcharan of twenty-four lakh japa is the measure of the strength required
Suppose, for example, that we have done the mahapurashcharan of Gayatri, that is twenty-four lakh japa. Then by Bhagavati's grace such capacity is attained by such a sadhak that if some person afflicted by an avichar sits before him and he, making a sankalp, gives him water and the like made abhimantrit with Gayatri to drink, then however great a prarabdha there may be, relief will be had by him.
With a smaller anushthan behind it the effect is less, or does not fall at all
But if someone has done a smaller anushthan and does this thing — as someone who has done only a sava lakh japa, and he does the japa — then its effect will fall less, or will not fall at all. So it depends on how much strength of japa and tapa you have, and, for the person before you who has this affliction, how much distress remains to be received according to his prarabdha. It depends on both these things.
The sadhak in the Bhairav samput case was a yajnopavita-wearing initiate who had already completed a four lakh purashcharan of that mantra
The speaker says that the sadhak in that video was a wearer of the yajnopavita and an initiated sadhak, who had first completed a purashcharan of four lakh of that mantra in the proper manner, because he was already doing Gayatri and the rest beforehand. He says he disclosed this deliberately so that ordinary people would not think the mantra was simply picked up and used.
What should be completed before using the Saptashloki Durga in a prayoga?
First accomplish the Saptashloki itself. Seven thousand paaths were done — the total across the seven mantras of the Saptashloki comes to seven thousand. Do that seven thousand first; only afterwards do the ekakshari, a thousand or eleven hundred or twelve hundred of it, and only then go on to the prayoga. The effect will then be of that same order.
What should someone living at Kamakhya do during Navratri?
Go there and do archan and pujan before Bhagavati, the speaker says. Stand in the Saubhagya Kund in water up to the navel and do the japa of your diksha mantra. Every single day there carries importance; and according to the Devi Bhagavat and the Devi Purana Mahabhagavat, one who is present in the Kamakhya kshetra on Akshaya Tritiya and completes a single day's anushthan or purashcharan there attains the very highest fruit.
What should someone do whose kundali shows a vayavya dosha from Rahu beginning in March?
Take the benefit of the time that is running now, the speaker tells him. If some upari badha seems to be forming and light difficulty has begun, then begin from this Navratri either one of the Bhagavati mantra vidhans given — the 32 Namavali anushthan, the Ashtottara Shatanama anushthan — or the kavach anushthans, choosing the kavach or raksha mantra of whichever form you have shraddha in. And after the Navratra, do not stop.
At what count is the purashcharan of the Jayanti Mangala Kali mantra completed?
The Jayanti Mangala mantra is at five thousand, the speaker says, and in this way the purashcharan is completed for you at eleven thousand. A listener who has done twenty-one thousand is told that this is excellent, and that if he does that mantra independently with the full nyasa and the rest performed in the proper manner, it will be very good.
What are the japa counts for the 32 Namavali and Jayanti Mangala?
Thirty-two thousand japa of the 32 Namavali, and eleven thousand japa of the Jayanti Mangala.
Can one simply do lakhs of japa of the Baglamukhi mantra?
Baglamukhi is a Mahavidya, the speaker says, and if you have done the japa of a Mahavidya's mantra then you have taken its diksha — which diksha did you receive, the thirty-six syllable one directly, or a kramagat diksha? That matter is very different. Merely saying we have done several lakh japa does not make it so; you cannot compress Baglamukhi into one sentence. She is not one whose mantra can be seen somewhere, or obtained, or heard of from someone's experience, and then simply japa'd in lakhs.
Whether six lakh japa of the twelve-syllable mantra was done as an initiate or on one's own is asked before anything further is said
The speaker asks Anshul Tiwari one more thing: if he has done six lakh japa of the twelve-syllable mantra, did he do it as an initiate, or on his own?
How many purashcharan should be completed for the twelve-syllable mantra?
If the mantra was taken from someone, then complete its purashcharan in the proper manner under their guidance, the speaker says. Having done the twelve-syllable one, you should complete at the least four purashcharan of it. And if the mantra is not giving its effect, if it is not becoming siddh even after doing the siddhi, then both the cause and the remedy are known to the guru who has accomplished it — so speak once to the competent sadhak from whom you took it.
What must accompany the purashcharan of a tantrokta mantra?
For performing the purashcharan of a tantrokta mantra, everyone should do tarpan, marjan and havan, the speaker says. In a vaidik mantra, he says, women cannot do it.
What should be done for a disease that is going to be cured?
If the disease is one that is going to be cured, then complete the purashcharan of the Saptashloki, the speaker says, and then separately do a thousand japa of the rog-nashak mantra that is in Durga Saraswati, the roga-nasheshan mantra; and then recite the complete paath daily with that as samput.
Can consecrated water be given for severe abdominal pain?
If the pain is your own and you have not previously done the purashcharan, then it will not happen, the speaker says; in that case you should take someone's help.
What if one begins doing tarpan with the Sahasranama?
If you begin doing tarpan and the rest with the Sahasranama, then the matter will become wonderful, the speaker says.
Japa counts for the preliminary Dattatreya sadhana
The speaker says Bhagwan Dattatreya has an Ekakshari mantra; it is a beejakshar, but since there is no Pranav in it, it is at least suitable, and one may use it for smaran or jap his name. Of this one should first do at least a Savalakh; if that much cannot be done, 27000 must certainly be done, a thousand for each Nakshatra. If one does the Dattatreya Mala Mantra instead, an anushthan of at least 1100 should be done.
Ganpati sadhana for the uninitiated: Sankat Haran stotra in place of Haridra Ganpati
The speaker says that after the Dattatreya sadhana, one who has no Diksha and has accepted him as guru-swarup next does the sadhana of Bhagwan Ganesha. The sadhana of Haridra Ganapati is from the standpoint of tantra, by tantrokta vidhi-vidhan, so that is not done; instead, in ordinary Ganpati pujan, one recites the Sankat Haran Ganesh stotra. Its anushthan should be of at least seven days: 1100 paths in seven days at 108 paths daily, or 1100 paths in eleven days.
What an uninitiated person may do of Pitambara: stotras yes, mool and beej mantras wait
The speaker says that once the three arambhik sadhanas are done, one may recite the stotras of Bhagavati Pitambara. The mool mantra, the beej mantra and the like should be done only after being initiated, or else, after these arambhik sadhanas, only up to a fixed period of time; a Savalakh anushthan of them is not to be done, since for that one must be initiated in some parampara. The common preliminary things, the stotras, may be recited: the shatnam, the Sahasranama and so on of Pitambara, taken up as an anushthan. Without Diksha, he says, do first, in order, the sadhana of Dattatreya, of Ganpati ji and of Bhairav ji, and then take up the Rudrayamala's hundred-and-eight name stotra.
Sankalp of 3600 paths of the Pitambara shatnam stotra
After the preliminary sadhanas, the speaker says, take a sankalp of 3600 paths of the Rudrayamala shatnam stotra of Bhagavati Pitambara, starting from any Tuesday, Thursday or Saturday. Take it either for 36 days or, if one does not want to do that much, a sankalp of 11 days. With the sankalp of 100 paths daily, one should recite the stotra every day.
Repeating sankalps of the Pitambara shatnam stotra over years
For one whose faith rests only in Pitambara and who has not obtained Diksha, the speaker says to take the Rudrayamala shatnam stotra and its vidhi-vidhan into one's life: 100 paths daily, in sankalps of 36 days with a rest between, or if not 36 then 21, 11 or 7 days, resting two or three days and starting again, taking a sankalp of 1100 each time. As one, two, three years pass, he says, one will receive such kripa of Bhagavati and such worthy, capable gurus as one would not believe; when worthiness comes within a person, divine siddh gurus come and take them far. If one is not initiated, he says, it does not matter; following these vidhi-vidhans one should go forward.
When should a purashcharana be repeated, and between which tithis?
The speaker says that whatever anushthans you have done before, whatever purashcharana of mantras you have done, are most excellent if repeated in Kartik maas. He states the rule that if the purashcharana of a mantra — any mantra whatever — is done from the Papankusha Ekadashi that has just passed after the Sharadiya Navratri, up to the Devotthan Ekadashi on which Tulsi Vivah takes place, then the following applies.
How should the japa in the river be arranged?
Since Papankusha Ekadashi has passed, do it from tomorrow onward, for whatever time you can manage — five days, seven days, eleven days, or from the Krishna Paksha Ekadashi to the Devotthan Ekadashi of the Shukla Paksha. If you are near Ganga ji or any dev nadi, go there and do japa at dawn, at the time of sunrise. Do it at a clean place so mosquitoes do not bite, and it must be done standing navel-deep in the water.
What if a guru-given mantra has been done and nothing at all has come of it?
The speaker takes the case of one who received a guru mantra, took diksha, was told by the guru to do purashcharana and did it, but obtained no effect at all — having done two or three purashcharanas, having resorted to many things so that the mantra would become effective, with no possibility of any prayoga succeeding, no experience of the mantra, no divine darshan, nothing in a dream. That means our prarabdha, our bad prarabdha, is so grown that it is not being destroyed by our mantra japa.
What should be done when an anushthan meets many obstacles?
If very many obstacles are coming in an anushthan, then Ganpati ji's puja is absolutely essential. For at least a sava mahina, or from Chaturthi to Chaturdashi, or from one Chaturthi to the next Chaturthi, from Krishna Paksha to Shukla Paksha, or Krishna Paksha to Krishna Paksha, or Shukla Paksha to Shukla Paksha — that is, one full month — do path of the Sankat Nashan Ganapati Stotram. By that the obstacles and hindrances of the anushthan will be destroyed.
A mahavidya purashcharana does cut such a prayoga, but a siddha sadhak is required.
The speaker says that for the rest — you, or a sadhak of that level — if you have done the purashcharana of some mahavidya, then by its effect those things are destroyed or removed; but a siddha sadhak is required for that. If a person who has done a small purashcharana makes the prayoga, difficulty will arise and it is going to make no difference. All the masanik ugratmak shaktis destroy these things.
How many mantras are done in a Shri Vidya mantra anushthan in Navratri?
If you have taken the deeksha of Shri Vidya, Sunil ji, then do it accordingly, the speaker says. If you take it from the Krama Vidya, that is best of all; and within the Krama Vidya too, do it in one single krama, do one single Ekakshari, do the Chaturakshari — but the anushthan should be done holding to one alone. Now, if you have taken the Chaturakshari, then until four lakh are completed you should do the anushthan of that same mantra again and again.
In how many days must three lakh japa be done for it to give fruit?
Look, japa and fruit have become two separate matters here, the speaker says. The fruit is not in your hands or mine, and so we cannot determine it.
How much japa does the anushthan of the Devi's 32 namavali require?
The source, he says, is the Tripura Rahasya, and the Tripura Rahasya further states how much of it is to be japa'd. There are 32 names, so in 32 lakh there is mahasiddhi. If 32 lakh is not possible, then japa at least 32,000. What will happen in two or three thousand?
How necessary is the sequential purashcharan of the fifth anga?
It is necessary, he says, but if you go to do a purashcharan know that the thing becomes possible only by guru kripa. You may manage the kavach, but in doing the purashcharan of the hriday the possibility arises even of a heart attack. This is no exaggeration: the energy becomes very great. Without guru kripa and right guidance the energy will rise so much that you will not understand from where your heart is beating — a beating will set up in the heart twenty-four hours a day.
What must the guru supply for a purashcharan to be done rightly?
It is exactly there that the guru is needed to guide you in that manner — to teach arpan, tarpan, mandala and the yantra, to give methodical knowledge of all these things, and to say in which mudra the japa of the hriday is to be done. Only then will the thing be done rightly. If you do japa without the mudra, the energy will build so much that where the purashcharan calls for, say, 11,000 japa, your condition will be ruined in eleven japa. And the satakshari mala and the sahasrakshari mala are a separate matter altogether — leave those; many hridays already contain the satakshari, so the energy rises further still.
Chief cause of trouble after Pitambara sadhana: starting with Bagla Pratyangira and no prior practice
The speaker says every sadhana is begun for some purpose, and the decision to do Pitambara sadhana is always taken after hearing someone else's experience, in an excess of enthusiasm. Of a hundred people who report trouble, he says some eighty-five began with the Bagla Mahapratyangira sadhana as their very first practice, reciting her Kavach in anushthans of 1100, 3600 and up to 11000, with no earlier practice at all beyond an occasional Hanuman Chalisa on a Saturday, having picked the sadhana off YouTube or the internet. The first and most particular cause of the trouble, he says, is exactly this: they never did LKG and UKG and sat down straight away with the tenth-class syllabus.
The foundation before Pitambara sadhana: Guru, Ganpati and Ma Sharada
What Bhagavati or any devi-devta says comes first, the speaker says, is Guru, Ganesha and Ma Sharada; at least this much sadhana should be behind you. Was a guru mantra taken, and how much Japa of it was done, even as Ajapa Jap: by rule at least sava lakh. Leaving Haridra Ganpati aside, was even the ordinary Ganpati svarup served, his Kavach recited, his dwadash naam japa done, at least a ten-day anushthan, Modak offered? If you do not do the sadhana of the Vighnaharta, he says, he is the first to become the Vighnakarta, so how can you expect success and no trouble. The proportion of trouble differs from person to person, one succeeds after three days of Ganpati and another suffers even after ten, but the order must stay the same; go straight to the sadhana and there will be trouble.
Must the dev shakti and the devi shakti both be worshipped in a japa?
He says it is simply not possible to leave the Bhairavs out. As when we are doing japa of Mahamrityunjay, it is said again and again that the pujan of both the dev shakti and the devi shakti must occur. If Mahamrityunjay is being done sava lakh, then, as the transcript has it, we will have to do 1250000 of the mantra of Bhagavati Amriteshwari — her dashansh japa; and if we are doing sava lakh japa of a form of Bhagavati such as Bhagavati Pitambara, then 12500, that is the dashansh japa, of Mahamrityunjay will have to be done.
Even though the Bhairav mantras are embedded in the Kunjika, a separate dashansh japa of the Bhairavs is still required
In the mantra of the Kunjika the mantras of the Bhairavs have been made garbhasth — embedded within it. But again and again, he says, know this: that a separate dashansh japa of their Bhairavs has to be done.
After eight thousand japa of the Bhairav mahamantra one should keep increasing the count and hold to that one mantra alone
Asked about 8000 japa of the Bhairav mahamantra having been completed, he says to increase it further. What will happen from 8000 japa? If they are not taking effect, keep increasing them. Do exactly this one; catch hold of one alone and walk a long way with it.
May an asana, a Pavitri or an Achman vessel be shared?
No. When you are performing an Anushthan or Purashcharan of a mantra, nobody else should ever sit on your asana, nor should you sit on anyone else's — not looking at whether he is a Brahmin, a Guru, a scholar or of a higher or lower Kula. And a Pavitri is never exchanged.
A silver nail consecrated with the Guru mantra is hammered into the Guru Danda, and one mala of every Purashcharan is surrendered upon it
Take a silver nail, consecrate it with at least one mala of the Guru mantra, wash it, and hammer it into one end. Install it as the Guru Danda; and whenever you perform a Purashcharan of the Guru mantra or of any mantra, surrender at least one mala upon this Guru Danda.
How many Anushthans does the Lakshmi Mala Mantra take?
How much brings the full fruit may differ for everyone. Ordinarily, once you have completed eleven thousand of a Mala Mantra, Kavach and the like, its effect begins to come into life — an effect that cannot be turned back. Afterwards, even eleven recitations daily will keep the grace running.
What should a family being harmed by a Tantrik do?
First be initiated in a tradition, then take the refuge of your own Aradhya. If your reverence is toward Hanuman ji, take the shelter of the Panchmukhi Hanuman Kavach — it will tear the enemies apart. Do the Purashcharan of eleven thousand at a Hanuman temple, not at home.
Is a new Deeksha needed to take up another mantra of the same power?
If you are already initiated and have performed the Purashcharan and obtained the mantra's Siddhi, you do not need to take Deeksha anywhere again. Take some other mantra of the same power, or its Anga Vidyas — with Pashupatinath there are many, Khadgaravan and others — perform their Purashcharan, and use them in a Shiva temple.
How many malas does a sava lakh japa take, and how many per day?
He says that if a person does japa even in an ordinary manner, a sava lakh japa can comfortably be done. To do a sava lakh japa we need to do 1250 malas of japa; do 1250 malas and the sava lakh japa is comfortably completed. If we do 1250 malas in fifty-nine days, it comes to roughly twenty-one to twenty-two malas daily.
How can two sava lakh anushthans be completed in one Sawan?
How good it would be, he says, if twenty-seven malas were done in the morning and twenty-seven in the evening — twenty-seven at both times. Then at the least two anushthans of a sava lakh each would be completed. He calls this Sawan tremendous, saying it has come after nineteen years, a full sixty days, and that roughly this much time has been obtained.
What anushthan of the twelve Jyotirlingas can be done at home?
An anushthan of the twelve Jyotirlinga stotra, or of the mantras of the twelve Jyotirlingas. The Dvadasha Jyotirlinga stotra that begins — as the transcript has it — "सौराष्ट्रे सोमनाथं च श्रीशैले मल्लिकार्जुनम्". You may do the anushthan of this stotra daily at home too. If you do 108 paths, in the morning or the evening, or 54 and 54 at both times, through the whole of Sawan, that is most excellent.
What further sadhana is there for those with Gayatri diksha?
Asked what separate sadhana needs to be told to sadhaks who have received Gayatri diksha, he says: Gayatri — Brahma Gayatri — go on doing its sadhana as much as possible. Doing the twenty-four lakh sadhana is the most obligatory of all; at the very least this much should be done.
How many repetitions of a mantra are typically needed to activate it, and why does the author say the count increases in Kali Yuga?
Traditional mantra shastra prescribes repetition counts running into lakhs — often derived by multiplying the mantra's syllable count by 100,000 — with the author noting that due to Kali Yuga's spiritually corrupting influence, practitioners may need to chant four times the traditional count to fully awaken a mantra's shakti.
What is a mantra purushcarana, and what steps (angas) follow the required japa count?
Purushcarana is the formal process of completing a mantra's required japa count together with a defined sequence of accompanying rites — Homa (Havan, fire sacrifice), Tarpana (water libation), Marjana (purificatory sprinkling), and Bhojanam (feeding worthy people) — each calculated as one-tenth the count of the step before it.
What is mantra siddhi, and how does purushcarana lead to it?
Mantra siddhi — the actualization of a mantra, so that it works reliably for the upasaka under all conditions — is described as the goal of mantra purushcarana, activating the mantra through the pancha tattwa and culminating in the practitioner's complete merging with their own chit-shakti (inner power).
Special case: ahuti in a purashcharan of the Durga Kavach goes to the deities' names, not the shlokas
The speaker says that if you are doing a purashcharan of the Kavach and wish to offer its ahuti, the shlokas themselves are not offered; instead, the ahuti is given to the name of every deva and devi present in the Kavach. Where it says "sah kritrim cha Lakshmim", for example, the ahuti goes in the name of Bhagavati Lakshmi — so write down all the deities' names and offer with their name-mantras, and the grace of the Kavach's shaktis is obtained.
What does five lakh japa of the panchakshari give?
He puts this before listeners, he says, because when you are influenced by such subjects you begin to move away from the forms of your own aradhya, you make them a subject of ridicule, and doubt begins in your mind. But if you perform sadhana — if you have done five lakh japa of the panchakshari — that japa has the samarthya that when someone speaks such an abusive thing it will not affect you, and you will push him back properly on the spot. Where the buddhi will come from, where the proof will come from, where you had heard it — it will all work there, and that panchakshari sadhana will give you the samarthya to shut his speech right there. Without sadhana, however great a talker you are, however fierce your speech, you will not be able to speak there.
What should existing Mahabhairav upasakas do on the Chaturdashi?
Those who have been performing the upasana of Mahabhairav from before, doing the japa of his mantras and his sadhana, should either begin from that day and do a seven-day or an eleven-day sadhana, and failing that certainly do at least one day's. Even eleven malas of only the mantra japa, he says — he is not speaking of the stotra; the Mahabhairav Stotra given by the swami of the Datia Peeth is not the subject here, and its dedicated video covers the whole vidhi vidhan.
What should a disciple do about the purashcharan the guru orders?
Become industrious, he says: when you go to such a guru, understand the whole vidhi vidhan from him, and once initiated, do it. If the guru has ordered you towards some purashcharan and given you a hundred days, then do it in fifty if you like, but do it first. When by doing it you show your worth according to your capacity — prabhu, we are able to do it — then he will give you his own subjects. You cannot come and say, bhaiya, we have come having done so much sadhana, we have come having done five crore panchakshari japa; for him you are negligible. Take it, he says, that it is because of the five crore japa that you got that parampara — not that having done five crore you will get everything at once.
What should someone who has completed a purashcharan three times do next?
Keep doing it again and again, the speaker answers, and one or two malas of japa should be done in the nitya pujan. The vidhi of prayoga has been given many times on the channel in the experience videos — listen to those and act according to the trouble you have; and for anything personal, send a message.
Is it true that Hanuman sadhaks should not do Bhairav sadhana?
A listener says he saw it stated in a YouTube video that those who do Hanuman ji's sadhana should not do Bhairav ji's sadhana. The speaker replies that he would not have said such a thing and does not know who did — who said that Bhairav ji's puja should not be done along with Hanuman ji? Such great people abound, he says, and it is their followers who grow, because everyone wants an easy path: do less work, do less puja, worship Hanuman ji only on Tuesday.
Should the sankalp in an anushthan be taken daily or once for 21 days?
According to your own capacity, the speaker says. If you wish to do 21 days, then take the sankalp on the very first day and complete the 21 days.
Shakambhari mantra japa counts: sava lakh or 27,000 with dashansh havan, tarpan and marjan
The speaker says this mantra should be japa'd as much as possible. If you do a sava lakh japa of it with its dashansh Havan, dashansh Tarpana, dashansh Marjana and a bhoj of nine kanyas, the Kripa of Bhagavati Shakambhari is obtained in a special way. The ordinary form, he says, is at least 27,000 japa of the mantra with dashansh havan, tarpan and marjan.
Does everything taught in spiritual discourse trace back to some shastra?
The speaker says that however many things are being said in the world, their root is some shastra somewhere. By experience the arrangement can change a little, statements can change, methods can change, the manner of explaining can differ on the basis of experience — but the root of all of it is one or another Sanatan granth. Of his own speaking he says the root is the great purashcharan he performed of Bhagavati's Ashtadashakshari mantra, through which everything occurs, experiences arise, and whatever tantra is done is done.
Length of the Datt mala mantra anushthan: fifteen, eleven or twenty-seven days from Purnima
The speaker says that doing the dattatreya-mala-mantra japa for fifteen days, from Poornima to Amavasya, is ati uttam; at the very least it must be done for eleven days; and doing it for twenty-seven days is the best of all. The 108 japa is done every day in the morning, he says, which is the best time.
What are the three grades of anushthan?
The anushthan too is of three kinds. One is entirely ordinary. The second is of a high grade, and the third is of the ugra grade. Which one you are doing, and what your prarabdha is like, will decide the result.
What does the most ugra anushthan accomplish?
If you perform the most ugra anushthan with full observance of rule and vidhi, so that not even one rule is missed and everything laid down is done as the shastras prescribe, then even such things become successful as were not written in your fate. Any problem there may be will be removed.
If one is already in an anushthan, may another be taken up at Holika?
Asked in English whether, if one is already working on an anushthan, one may pick up an anushthan specially during Holika dahan, he says: since you are doing an anushthan, at Holika he would tell you to do that same anushthan again and, if you wish, in a maximal form. If you take up some second anushthan there is no benefit from it. Give more speed to the one anushthan you have been doing all along, and try to perfect that very one.
May a new anushthan be run in the morning alongside the old one at night?
No. Asked whether a new anushthan may be taken up in the morning while the earlier one is done at night, he says that in his view that thing is not proper, and that he will forbid it again and again — because his chief purpose is that the anushthan we are about to do should give its full fruit with intensity, and mixing two things together will not be proper.
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