Rudraksha
Every question on the site tagged Rudraksha, each answered from a timestamped source rather than a summary written from memory.
A sacred seed strung into rosaries and worn during shiva worship.
111 notes from our sourcesNotes from our sources
Sadhana for an afflicted house when no puja can be done inside it
A house under abhichaar can reach a state where even good advice starts a fight and every pandit brought in quarrels and leaves, so no puja completes there. The speaker says the sadhana is then done outside the house, at a Shiva temple: at least 27 malas of the Mahabhairav mantra daily on a tantrokta Rudraksha mala made chaitanya by vidhi, seated between two Chaumukh Deepak lamps — mustard oil for Mahabhairav, ghee for Mahabhairavi — with imarti and curd as bhog. After the japa the curd and water go near the temple gate, the whole imarti is fed to dogs, and the sadhak eats none of it.
Choosing the mala for a Bhairav sadhana by the placement of Venus
The speaker says the mala is sphatik or rudraksha, decided by jyotish: look at Venus in one's lagna kundali. If Venus is the giver of gain, well placed in any house and in no condition in the 6th, 8th or 12th, then sphatik; if not, a rudraksha mala — any rudraksha works, especially five-mukhi, or eight- or nine-mukhi. The rudraksha mala must be new, and the mala is to be worn afterwards. If one cannot wear sphatik or rudraksha for any reason, such as a skin allergy from the rudraksha's thorns, take a hakeek mala in whichever colour suits one's lagna and grahas — black hakeek if Shani is good, or blue, yellow, red, any colour.
Preparing the mala before a Bhairav sadhana: milk wash, Shiva mantra, pran pratishtha, no gomukhi needed
The speaker says that after bringing the mala, if it is rudraksha, wash it with raw cow's milk and Gangajal, do one mala of Shiva's panchakshar mantra on it without adding Om, and then begin the main Bhairav mantra shown on screen. If the mala is sphatik or hakeek of any colour, do a proper pran pratishtha of it before Bhairav Ashtami; the method is in the channel's early videos and one can do it oneself without anyone's help. For rudraksha the pran pratishtha is not necessary but may be done. A gomukhi is not compulsory: the mala can be covered with a red cloth, a red gamchha or a Ramnami chadar, since it is to be worn later.
Is a consecrated Rudraksha mala protection enough on its own, or is a Kavach also needed?
A consecrated Rudraksha is sufficient protection for someone who avoids meat and alcohol — but anyone consuming meat or alcohol, or visiting impure places, should wear a Kavach of their Ishta Devata or Bhairav alongside it.
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.
What is the Ganga Dashahara ritual procedure for reciting the Maha Bhairava Mantra?
Sit in the river up to navel depth at dawn and recite the Maha Bhairava Mantra continuously for 30 minutes to 2 hours (or 5-10 rounds on a Rudraksha or authentic Black Hakik mala), with intense focus on the forms of Kala Bhairava, Batuk Bhairava, and Maha Bhairava.
5-Mukhi suits every deity and practitioner, 7-Mukhi guards against untimely death, 10-Mukhi settles planetary affliction, and 13-Mukhi grants desire and charm
5-Mukhi is the universal Rudraksha for all deities and practitioners; 7-Mukhi is tied to Mahalakshmi, Shani, and protection from untimely death; 10-Mukhi to Vishnu, the 10 Mahavidyas, and Kamala; and 13-Mukhi to Kamakhya, Kameshwar, Kameshwari, and Narayan.
Samagri and setup for the Mahabhairav siddhi
The speaker says the siddhi is not done at home first. It needs a tantrokta Bhairava Yantra made by a learned person with proper vidhi; if you cannot afford that, do the vidhan in a Shiva temple and dedicate the daily japa to Shiva there. The Mala is Rudraksha, Sphatik or black Hakik Mala — genuine — in a red Gomukhi; clothes red or yellow; the asana Kusha or a red or yellow blanket; face any direction except south. Two lamps: the ghee lamp for Shiva, and a somewhat larger mustard-oil lamp in Bhairav's name that burns a while. Daily Bhog is anything sweet — mithai, besan or boondi laddu, panchmeva — shared with people there and eaten oneself.
What daily conduct and purification rules does the Shiv Puran prescribe?
Rules include morning ablutions before sunrise, eightfold mouth-rinsing after nature's call, proper etiquette at sacred rivers, restrictions on oil application on specific days, and facing east while bathing before applying Tripundra and wearing Rudraksha.
Troubles the Vansh Vriddhi Durga Kavach is said to remove
The speaker claims the kavach anushthan frees one from whatever Dosha has stopped the lineage, and helps a bandhya (long childless) woman, a mritvatsa or kakbandhya woman, and a woman in whom what he calls the pushpa does not form in the womb region, through the consecrated water or butter. It also removes a planetary or Nakshatra obstruction, a kul dosha, a Preta-pishach dosha, a Pitr dosha, or a dosha in the womb caused by Abhichara. Alongside, a Garbha Gauri Rudraksha and a kavach are consecrated in the anushthan and worn; one who does it oneself can do all of this too.
Is a rosary (mala) necessary in sadhana, and can anyone chant with a Rudraksha mala?
Yes — a mala is essential in the initial stages of sadhana for everyone, since physical supports like mantras and malas are required until an aspirant reaches the highest state of consciousness; anyone can chant using a Rudraksha mala without restriction.
Tulsi bearing the names of Rama or Radha for Vaishnavas, Rudraksha for Shaivas and Shaktas
Vaishnava practitioners should use genuine Tulsi malas for Rama or Radha japa; Shaiva and Shakta practitioners should use authentic Rudraksha malas for the Panchakshari mantra or Devi mantras; gemstone malas can be consecrated with planetary, Tantric, or Kavacha mantras for specific benefits.
What determines the right Rudraksha Mukhi for a deity, and should the same mala be used for chanting and wearing?
A Rudraksha's face-count (Mukhi) determines the deity it suits — a 10-faced (Dashamukhi) mala for Vaishnava worship, an 8-faced (Ashtamukhi) Mahavidya Rudraksha for Bagalamukhi/Pitambara worship — and the mala used for japa should be kept separate from the one worn around the neck.
A guru-given mala or rudraksha breaking when abhichara strikes
The speaker says that if you wear a Mala received from your Guru or from some siddha person, it will certainly break when an abhichara process is done on you; a bead may break or the whole mala may break, and a large auspicious Rudraksha bead you wear can split into two pieces. If a Marakesh influence is on according to your horoscope, he says, it will surely break at that time, when death-like suffering is due; the rudraksha, being a part of Rudra, takes it on itself first and protects the person.
What is the Yellow Sapphire (Pukhraj) Ganapati recommended for, and how is it consecrated?
Indicated for neutralizing Guru Dosha, curses from teachers or elders, and Brahma Rakshasa afflictions — consecrated on a brass or gold base by an erudite Brahmin, worshipped alongside a 10-Mukhi Narayani Rudraksha with the Ganapati and Vishnu Sahasranama, and can facilitate peaceful resolution for entities bound by vows via Narayana Bali.
Mala, gomukhi and chandan for the Datta ekakshari japa
The speaker says the Mala for this japa is of Rudraksha, strung in yellow thread, and the Gomukhi is to be yellow too. On the forehead wear yellow cloth and a lepan of yellow Chandan; do not apply red chandan at the start of this sadhana. As an alternative, a lepan of Kesar may be used.
A propaganda set for the decay of Hindus is being rubbed on the head daily
He says he will certainly make a separate video on this whole subject; it is a matter much to be thought over. You say, why is the fruit not obtained — this is the reason, he says, and this is the very reason many learned people forbid bathing with soap. Whether you accept it or not is your own wish; his subject is only to place the reality before you so that he and you may be saved from the harm being done. Where we try to avoid the touch of meat and the rest, that you cannot do it, in that very place it is being rubbed on your head daily. What fruit will that yajnopavita give you, what fruit will that rudraksha give you?
May a panchmukhi rudraksha be established for all deities?
For all the deities, he says, you may establish the panchang rudraksha — for the sake of all the deities. He mentions a full thirty-minute video he had made earlier and not published, in which the nine-graha rudraksha, the Shiva-Shakti rudraksha, Ganapati ji, all of them were covered.
Should a panchmukhi rudraksha worshipped as Parvati be given visarjan?
When you are already doing the puja of the panchmukhi rudraksha in the swaroop of Bhagavati Parvati, then why do you wish to give them visarjan, he asks. If they are broken, then do the visarjan. If they are not broken, then let them remain in the pujan; why is visarjan to be done? Two years of effort, and you want to do visarjan of it.
Who may wear the tantrokta rudraksha mala of the Mandar Vidya anushthan?
In the brihad anushthan of Van Durga and Bhagavati Baglamukhi's Mandar Vidya, the tantrokta mala of rudraksha that is to be made for Bhagavati is not to be worn by you, the speaker reminds listeners; it will remain on Bhagavati's Shri vigrah. It may be made to be worn by every shakti related to the Shri kula, and if there is a Shri vigrah of Bhagavati Durga ji, it may be made to be worn on that too.
What is used against the most intense abhicharik strike?
For abhichaar you may use these too, but the effect should reach you from the very first day. If the problem has become such that the effect is coming upon someone's body itself, then there use Mahabhairav. And whenever you wish to do the seva puja of Batuk Bhairav or of any form of Bhairav, the single most correct rule is this: do not do their seva puja without rudraksha.
Why is the rudraksha mala compulsory in Bhairav worship?
Because their energy is so immeasurable and unlimited that when the Bhairav tattva begins to be present in the body and in the aura, then along with a protective bhava an ugra bhava also grows within you. You will become one who protects and nourishes his family, your patience will greatly increase and you will fight to the death for your family — but the ugrata will come in equal measure. So that the ugrata does not become unbalanced and no vikshobha arises in the body from the effect of the mantras, a rudraksha mala must be at the neck.
Which rudraksha may be worn, and which mala is japa done on?
Wear the panchmukhi Kalagni rudraksha, or the Bhairav rudraksha, or the Bhairavi rudraksha — whichever you wish, or as your own state may be; but the mala is compulsory in Bhairav ji's seva puja. If japa is done on the rudraksha mala itself while wearing it, the effect of the mantra japa increases many times over. Japa on kala hakik and other such tantrokta matters are separate subjects.
What is the danger in buying a premium rudraksha mala?
When the dev diksha anushthan was to take place in the Kashi region and malas had to be arranged because people did not have them, he says he was told to buy the mala and did not have a tantrokta mala at the time. They went to buy there: premium quality rudraksha beads at 3500 or 4000 rupees. On seeing them it was clear there is nothing premium about it — it is our premium that is going to be cut. For those who do not know, in the name of premium something is stuck onto it. Someone messaged him a photograph saying there is an extra hole; that is not an extra hole, it is worm-eaten.
Japa setup for the days before Holika: cloth by deity, seat, direction, lamp, mala and daily count
The speaker says the japa method follows the deity of the mantra: red cloth for fierce deities like Bhagwati Kali, red or yellow for Hanuman, yellow for Pitambara, yellow or red for Bhairava. The seat is wool or Kusha Asana, the direction always east or north, and a single lamp stays lit for as long as one does japa; a Rudraksha mala is best. One remembers Bhagwati Sabari — a form of Durga, from the time of Shiva's Kirateshwar avatar and Parvati — and one's Kuldevi and family deities, then does at least one mala (108) daily, so that in the three or four days the mantra is memorised and its japa already under way.
The japa is surrendered onto a mauli-wrapped supari or an established tantrokta Rudraksha, which is then never changed or removed.
The speaker says the full vidhan of wrapping mauli thread on a supari placed over rice has been told before; or if you have established a tantrokta Rudraksha, offer upon that. All those who establish a tantrokta Rudraksha should surrender their japa onto it, and when the time comes that Rudraksha should be made to wear the yantra of the main deity, or kept near them, and surrendered there — this becomes permanent and is never to be changed or removed again.
Each day's paath is surrendered onto the established Rudraksha, yantra, vigraha or shivling, and the havan falls on Amavasya.
The speaker says you will go and surrender it upon the tantrokta Rudraksha, or upon whichever yantra of Bhairav ji or his Shri Vigraha, or the shivling of Bhagavan Sadashiv, that you have established. This you do from the first day up to the Chaturdashi tithi or up to the Amavasya tithi, as you decide for yourself; and after that, on the last day — on the Amavasya tithi itself — you have to do the havan.
The flower is offered onto the shivling, tantrokta Rudraksha, yantra or trishul, and water samarpan follows it.
The speaker says that if you are doing it upon a shivling, offer it upon the shivling; if Bhairav ji's tantrokta Rudraksha is established, or a yantra, offer it upon that; or if there is a trishul, offer it upon that. After making the offering, take water in the hand once again and make the samarpan again.
What does a Morangi rudraksha mala cost?
A whole rudraksha mala of a hundred and eight beads is available for a mere forty rupees, the speaker says — Morangi rudraksha, for only forty rupees; and now it has come down to twenty-five, it has fallen. In twenty-five rupees its beads are so large that you would say, good heavens, a full complete hundred and eight beads in twenty-five rupees.
What does a Himgiri rudraksha cost by comparison?
And if you go to buy the fully proper original one, the whole Terai kind which they call Himgiri rudraksha, the speaker says, then one single rudraksha of that costs two thousand five hundred or three thousand rupees — of the most normal quality. For one who insists that it must be exactly of Himgiri. As you go a little higher up, the price then goes on increasing the higher you go. Coming to Morangi, this is the situation.
Most people want Morangi because the respectable babas wear it, and earnings are best spent elsewhere
It is a wonderful matter that people like Morangi alone, the speaker says — the biggest thing being that fine and respectable baba people are walking about wearing it round the neck, walking about having taken Morangi. Go to Kamakhya, go to all these regions, and they buy like that, wear it straight away and go on getting photographs shot, saying it is excellent. So if you are earning lakhs of rupees, then spend it on these things.
How should a mala be built if money is short?
This thing should always be permanent, the speaker says. If you are taking any mala of rudraksha, or any divine object of that kind, or you are doing its whole pratishtha properly yourself, then take time. He says he too has a shortage of money — he does not make a mala at one go; a pure mala takes a great deal of time, a bead taken in a year, sometimes two beads, and only then is one mala created for oneself.
Why should a mala pass to the next generation?
So do this too, the speaker says: if you have a shortage of money, take the beads slowly and then make it; that is permanent. And let it be permanent in such a way that it does not remain limited to us alone — that after us our coming generation may also obtain that divine mala, told that this is your father's mala, so much japa has been done upon it, so much puja has been done upon it. The older that mala is, the more its divinity will increase.
Should a mala be replaced when it breaks?
It is not then to be changed, the speaker says. But this work that you do — no brother, this one broke, so take such and such a one, take that one — then it is of no use at all, and then all that japa and tap goes to waste.
On which mala should Mahalakshmi japa be done?
Asked whether the japa of Mahalakshmi Mai can be done on a nine-mukhi mala, the speaker says yes, and that it can also be done on a panchmukhi. Whichever you have — do it on the nine-mukhi.
Dakshina, durva, fruit and sweets, two small bhojpatra, a new gomukhi, and a genuine rudraksha mala meant for a lifetime of japa.
Some money for dakshina; durva grass, fruit, flowers and sweets. Two small bhojpatra will be needed. A gomukhi — a new gomukhi — and a new rudraksha mala. The rudraksha mala should be genuine and correct, the speaker says, because japa is to be done on it for the whole of life. In time, if you wish, you may also take a tantrokta rudraksha mala.
A rudraksha mala strung in yellow thread with a yellow gomukhi, made chaitanya by the pran pratishtha vidhi given separately.
For doing the japa the mala will be a rudraksha mala. It should be strung in yellow thread, and there will be a beautiful yellow gomukhi. The pran pratishtha vidhi, the speaker says, is available on this same channel, and he will also give the link in the description of this video — the vidhi for how the rudraksha mala is to be made chaitanya will be given there.
Which malas are forbidden, and who may use a tantrokta mala?
The mala should be genuine and should be correct; we will not take a wooden mala, the speaker says. Those particular persons who wish to walk the path of sadhana, who want special siddhi and grace, who want to learn tantra and mantra later on and who hold an expectation of special favour from Bhagwan Datta — such persons may use a tantrokta rudraksha mala, and may contact him on Telegram for it, where he will explain the full vidhan. Ordinary new people can do it perfectly well with an ordinary mala; only the mala must be genuine.
Mala for Shri Samba Shivaya Namah japa: consecrated panchmukhi rudraksha, never changed
The speaker says a panchmukhi Rudraksha Mala, easily available, is best for this japa. It should be sanskarit — he has taught separately how to consecrate a mala oneself — kept in a yellow Gomukhi, and bought good once, because once bought it must never be changed; the same mala is used always.
Daily temple jalabhishek during the Shri Samba Shivaya anushthan
The speaker says that from the first day to Mahashivratri one goes daily, after the home japa, to a Sadashiv temple for jalabhishek, and one small addition makes the mantra far more intense and brings its grace across lifetimes: a separate panchmukhi Rudraksha bead, a piece of broken rock Mishri and four or five strands of Kesar in the lota of water — only these three. At the temple: first lamps (one for Shiva, or five for the Shiv parivar) with wicks in pairs; then the abhishek, pouring while chanting this very mantra; then flowers, Bilva or Shami; kishmish Naivedya beside, not on, the Shivling; camphor Aarti; the lota left upside down and picked up only at the end. Kesar that stops on the jalhari goes on one's own forehead — woman or man — never lifted off the shivling; kesar left in the lota goes back onto Shiva. At Shivratri itself belpatra, shami, aak flower and fruit are also offered.
Can a tantrokta rudraksha be given abhishek?
Anand ji, you can do abhishek upon a tantrokta rudraksha, the speaker answers. In the vidhan told to you, keep a small lota of camphor-mixed water and do a small abhishek. And if you also wish to do a full rudrabhishek, do that too — no particular effect will fall from it.
What must be watched when a rudraksha is given abhishek?
Just keep this much in mind, the speaker says: when the abhishek and the rest is done and the sun comes out, keep them in the sun for a while too. Water must simply not stand in them; there must be a path for the water to come out. Otherwise, if you leave it in water for twenty-four hours, it will swell.
Rudraksha are cleaned well after the abhishek and never left standing in water.
Although it does not break, the speaker says — he has been doing this for at least more than eight or ten years, and till today his has not been khandit. But they do not leave them in water: after the abhishek they clean them well, dry them, wipe them with a cotton cloth, and only then do the shringar.
After the pratishtha and abhishek it is seated on the guru mandala's asana for daily seva, as shown in the trayomukhi rudraksha abhishek video.
The vidhi of pratishtha has been given, he says — perform the pratishtha, perform the abhishek and the rest, and seat it on its asana, on the asana of the Bhagwan's guru mandala, and do their daily puja. He refers to the video they had posted of the abhishek of a trayomukhi rudraksha, in which they had also shown how the asana for the Datta mudrika is made and how their daily seva is done.
Recognise the frauds by their conduct, not by their rudraksha and eloquence
He says that in contrast people hold this Jinn Baba, that Baba, Peer Baba and every Baba to be of great shakti. Recognise the frauds, he says: merely by wearing rudraksha in the jata and learning eloquence of speech, nobody becomes a very great scholar or a great rishi-muni. Look at their conduct, he says, and it will be understood what great, unpardonable offences these people are committing.
The japa can be done on a rudraksha mala, and videos of rudraksha seva puja and abhishek are on the channel
Absolutely it can be done on rudraksha, the speaker answers, adding that they have also put up videos of rudraksha in which their seva puja, abhishek and everything else is being done.
When does the wish to wear a symbol of the deity arise?
It is with very great difficulty, when punya rises, that the wish to do bhakti of Bhagavati, of Bhagavan, comes into your heart — the wish to wear some symbol of theirs on the body: whether a mala, a yantra, a kavach, a rudraksha, or to have their name written somewhere.
Which mala should be used for the Narsingh mala mantra?
Asked by someone who wants to do the Narsingh mala mantra from one Navami to the next, after a five-day Ganpati anushthan from Kartik Shukla Chaturthi, he says: use a mala of tulsi, or else use a mala of ten-mukhi rudraksha.
Rules of the Annapurna sadhana: brahmacharya, direction, colour and mala
For the Annapurna sadhana, the speaker says, Brahmacharya must first of all be observed by every sadhak. The direction is always east or north, never west or south; cloth and asana are yellow or red. For the japa the best mala is one of eight-mukhi Rudraksha; if that is not available a panchmukhi rudraksha mala will do, since every mantra can be japed on a panchmukhi.
Mala for Navratri japa: rakta chandan, rudraksha or sphatik, made pran-pratishthit first
The speaker says the japa may be done on a rakta chandan Mala or a Rudraksha mala — either — and on a Sphatik mala as well. The mala should be given Prana Pratishtha and made chetan-yukt; the vidhan is on the channel. If it has not yet been consecrated, he says it can be done on the Somvati Amavasya that is falling, which is a divya kaal. Those who already have a Tantrokta rudraksha or similar mala received through him during some anushthan need do nothing to it and simply begin japping.
Which mala may be offered permanently to Maa Durga at home?
The speaker says whichever seems best to you — pearl, coral, rudraksha, sphatik, whichever you wish — their mala may be offered. He himself has whatever mala seems beautiful and good made in silver and offers it to Bhagavati, always doing some new shringar of hers. Offer more than one; sometimes do it with pearl, sometimes rudraksha, sometimes sphatik. There is no difficulty at all.
Which rudraksha should a post-mortem doctor wear?
The speaker says that if they wish to wear a rudraksha, have them wear a genuine one, not the dusting variety — of the good rudrakshas, have them wear the Kalagni Rudraksha, which will be most excellent; or else Kaal Kalagni Rudraksha, or Bhairav Rudraksha. From one of these two, or a mala made of both, of 27 or 54 beads as they can wear, and have the kavach done properly by vidhi: their spiritual progress will also take place, professionally too these things will work, and thirdly they will never have any trouble from pret, bhoot, pishaach and so on.
How is a yoga of a big accident in the kundali cut?
The speaker calls it a simple matter: whichever graha is causing the yoga of an accident to be shown, whichever marakesh whose mahadasha is running — for that, accordingly, you should first do the upaya. If it is the marakesh, then pacify them by having daan and japa done. And secondly, if they are your yoga-karaka and also the cause of the accident, then do the japa and kavach japa related to them and wear it as well; and you may wear the ratna, the rudraksha, the yantra and the kavach related to the grahas that are your protectors.
How is the shringar and seva of the Mata done at home?
The speaker says it is done as it is done: having given Bhagavati her bath, thereafter gandhanulepan is done for her; then, according to whichever proper day is running, her shringar is done in different ways — with cloth, with ornaments, sometimes with rudraksha. As the wish arises in the mind she creates, so her shringar is done; of whichever form she creates the wish, the shringar is of that form.
Daily samagri for the Mahabhairav prayoga at the temple
The speaker lists what to take to the temple every day: two medium-size four-faced lamps of mustard oil, with the wicks doubled in every face (two wicks joined together in each face, so eight wicks per lamp); a little chameli oil; at least two boondi laddus; two cloves and one cardamom; and clove-camphor kept separately. For Japa have a Rudraksha Mala or a black Hakik mala that is prana-pratishthit; the mala may be bought anywhere so long as it is genuine, and the Prana Pratishtha vidhan is shown live on the channel. In this Prayoga, he says, there is no restriction of clothing, of direction, or of asan.
Mala for the Kalika Yogini japa and its substitutes
The speaker says the Mala is very important: best is a Tantrokta Rudraksha mala of nine-mukhi Bhairavi rudraksha — Bhairavi, not Bhairav — with a red Gomukhi. Without it, the mantra may be done on a mala of laung (cloves), kaudi (cowries) or shankh. If none of these can be arranged, begin the initial sadhana anyway and contact him later for the mala and the further special vidhan; meanwhile use at least a panchmukhi rudraksha mala given full Prana Pratishtha, or, failing that, bathed five or seven times in raw cow's milk while taking Bhagavati's and Mahadev's names.
What should be done for a Chandra-Ketu conjunction in the eighth house causing mental suffering?
If a Chandra-Ketu conjunction stands, even in the eighth house, and there is very great mental trouble, then you should do the upasana of Bhagwan Sadashiva, the speaker says: do daily dhyan and pujan of the Chandra upon Sadashiva's head. It is called the dooj moon — on the dooj, on the second tithi of the Krishna Paksha and also on the second tithi of the Shukla Paksha, you should particularly perform the abhishek and pujan of Bhagwan Shiva. Also, the two-mukhi rudraksha of Sadashiva should be got made with Chandra, or, if there is a Ketu-Chandra yoga, the nine-mukhi and the two-mukhi rudraksha got made along with Chandra and worn after pujan, and worn for life.
How is a rudraksha mala purified?
Information on Swarnakarshan Bhairav sadhana can never be had on this channel, the speaker says, and for that he asks pardon — because the chief tantra sadhanas are also most particular sadhanas, and there is no benefit in making them public; people only listen, and then only misuse of it happens. Asked how a purchased rudraksha mala is to be purified, he says the vidhi of purification has been given on the channel — look at the very first five or seven videos, in which the whole method for a mala has been told. Asked which mantra should be taken to begin sadhana, he says one may do a beejakshari, and one may also do a mala mantra.
Which mala should be kept if one mala is to serve for all Bhagavati mantras?
Use the Bhairavi mala — the Bhairavi Rudraksha. The nine-mukhi Bhairavi Rudraksha will be the best for this. In the same stretch the speaker also notes that Shiva ji's Panchakshari may be recited on Dattatreya Jayanti.
Is worship between 7:30 and 8 in the evening wrong?
The speaker says he never said it should not be done. His point was about the time of the Sandhya, which is when the Godhuli hour falls. But if it is done at the principal times of the four Sandhyas, it will be far better.
Should a cap, hat or pagdi be worn before one's aradhya?
In his view, he says, one should never go before one's aradhya wearing a pagdi or a cap. If you wear a rudraksha crown with the bhava that you are wearing rudraksha on the head, that is a different matter. But going with a pagdi tied, wearing a cap, wearing a hat — people wear hats in tirtha kshetras and even go inside for darshan at Kamakhya wearing a hat. Nobody stops them, but this is an offence.
Which mala is used for Panchakshari japa?
Panchakshari japa is to be done only on a rudraksha mala, he says. And an abhishek of Bhairav and Bhairavi on rudraksha may absolutely be done.
Can the dev diksha rudraksha mala be used for other mantras?
Asked whether the rudraksha mala obtained in dev diksha may be used for japa of the Panchakshari and other mantras, he says it can, there is no difficulty, and if there is no other mala it can be done on that one. But do only Shiva ji's, Ganapati ji's, Hanuman ji's and Bhairav ji's on it — do not do japa of Bhagavati's mantra upon it.
What mala should be used, and what if one has none?
There is a full rule for japa in the PDF. For the Mala, you may take one of Rudraksha; by now, he says, anyone who has been listening to the videos for this long will surely have a mala. If there is no mala there is no difficulty — you can do the japa with the Kar-mala as well.
Rudraksha is not given in it, and the Dattatreya temple must be reached by four in the morning
To Anita Shri ji he says no, rudraksha will not be obtained in that; those things have been kept extremely strictly. Asked by what time one must reach the temple of Bhagavan Dattatreya on the 10th of July, he says reach in the very early dawn, by 4 o'clock — if you reach by 4 it is most excellent, because in the way the level of Ganga ji is rising, if there is rain the water is bound to fill up to the temple. The earlier in the dawn you reach and complete your vidhan there, the better.
Does the shivling dosha apply to a rudraksha shivling?
To one who wishes to have the daily Shravan anushthan published on the channel performed, and who has a Narmadeshwar: from a Rudraksha shivling no shivling dosha is going to attach, he says. The shivling that will go is the rudraksha one, precisely because someone may already have a shivling in the house. He says he will try to make a separate video on what pujan can be done upon these.
What may be worshipped upon a trimukhi rudraksha?
Upon this you can do the pujan of the svarupa of Bhagavan Dattatreya, upon this same rudraksha, he says — because it is trimukhi and they are the symbols of Bhagavan Brahma, Vishnu and Mahesh, and for the sake of Bhagavan Datta their special pujan can certainly take place in the trimukhi; in the trimukhi the forms of Bhagavan Datta are held. Second, they are the symbol of Agni. Third, they are the symbol of Bhagavati Kamakhya.
Why are three and thirteen connected with Kamakhya?
Three, and thirteen, are extremely dear to Bhagavati Kamakhya, he says. Thirteen is wholly her own svarupa, dedicated to Kamadeva and to Kameshwari, to Bhagavan Kameshwar Shiva. And of the trimukhi, Bhagavati Kamakhya has spoken in her own stotra: the devi herself says that whatever things are connected with three are dedicated to her. So for the sake of Bhagavati too you may do it. And the Tritiya tithi is dedicated to Bhagavati Gauri, so this rudraksha too is dedicated to her and you may perform her pujan upon it.
What else may be worshipped on it, and do shivling rules apply?
After this, if there is some matter connected with the Mangal graha, their pujan too can be done upon this, he says. So upon this you can do the pujan of all of these — it is not that the rules connected with a shivling are applying to this as though it were a shivling.
How should the rudraksha shivling be treated daily?
Keep it fragrant, and if you do nitya abhishek then that too is like a shivling, he says — because the mahima of the abhishek of Rudraksha and of everything else is in the Rudraksha Mahatmya, so the full effect is there. And if not, then merely show them dhoop and deep — even that is good. Do abhishek, do archan, according to your own wish. So no shivling matter is applying here, and therefore no such dosha is going to attach to you.
What is the greatest use of such a rudraksha in the house?
If it is large, then the greatest subject in it, he says, is this: if there is someone at home who does the japa of the Kamakhya Kavach — and he always says that every mother and sister of the house should do the japa of the Kamakhya Kavach — then offer it upon this. The divine effect will become many times more divine, because these become the very form of Shiva. So there is no dosha; there is nothing but benefit.
What should be worn during the japa?
At this time a practitioner, male or female, should certainly do the japa wearing a Rudraksha mala or a red sandal mala on the body. Because the energy at this time is many times greater than on ordinary days — not a hundredfold, but many times over — and Bhagavati is in her fiercest form.
What should be done with a Tantrokta Rudraksha or Vigraha in these days?
Those with a Tantrokta Rudraksha — received from the Guru lineage or otherwise — should certainly perform the Sahasrarchan upon it these four days. Sahasrarchan means offering flowers and the like with the Sahasranamavali. Do it at least the four days.
What remedies help with social anxiety, lack of confidence, and fear of public speaking?
Practicing one's Ishta Devata's Kavach up to 11,000 times, 41 days of daily Hanuman worship, or a Ram Beej Mantra written on Tulsi leaves and offered with Hanuman Chalisa for even 15 days, causes social anxiety to vanish.
Why are Mercury and gemstone rosaries different from Rudraksha, and what precautions apply?
Mercury (Parad) rosaries suit only initiated Veer Bhava practitioners; chanting errors on gemstone rosaries can cause negative effects, while Rudraksha absorbs errors — and Maran performed incorrectly on a Mercury or gemstone rosary causes severe consequences if righteousness is violated.
What are the practical rules for Rudraksha and rosary care and repair?
Children under 3-4 shouldn't wear Rudraksha directly on skin; a bracelet stone falling out is fine to keep wearing; a broken thread can be re-strung, broken beads are fine above a 100-bead count, and an unexpected break signifies an absorbed calamity.
Should Rudraksha and Kavach be removed during menstruation?
Women and girls must remove Rudraksha and general Kavach during menstruation due to energy imbalances — except Kamakhya Kavach and Kalika Kavach, which should be worn continuously without removal.
Mala and yajnopavita rules for the navgrah and Navdurga jap
The speaker says one who wears the Yajnopavita should put it on on the day of Pratipada; one who does not wear it need not worry. Every sadhak or sadhika must wear at least one Rudraksha Mala. For the jap itself a panchmukhi or navmukhi rudraksha mala is best, navmukhi especially, since with it the mantras of the nine grahas and nine Durgas can be japped easily. No gemstone mala of any kind is to be used in this jap; only and only a navmukhi or panchmukhi rudraksha mala.
Listening to the Shiv Mahapuran is not enough — it has to be studied, even a chapter a day
Nothing will come from listening alone; you must study it yourself. Read even half a shloka as your capacity allows and understand its sense — read a chapter or so a day and a great deal will come to be known, heard and understood.
Where on the body is the rudraksha first worn?
A rudraksha janeu does exist, the speaker confirms. Rudraksha is first worn on the head — above the jata if one has jata, or in the shikha. The twelve-mukhi, which is the symbol of the Dwadasha Aditya, is worn in the shikha, kept hidden. In the ears, seven-mukhi is called the best, or eight-mukhi. Panchmukhi may be worn everywhere it is fit to be worn.
Which mukhi rudraksha goes on the neck, wrists and arms?
Third, in the neck as kanthi and as a mala, all rudraksha may be worn. For the manibandh and the bahu — the baju band — the speaker says six-mukhi is best on the right hand and in the manibandh, and nine-mukhi on the left. As a yajnopavita, panchmukhi are best.
What governs the rudraksha worn at the waist?
The kamarband, the speaker says, is where the most particular matter arrives: if you wish to walk according to tradition, wear it according to the kula in which you are initiated, because the most special place of all is here — the navel, from which we obtain everything. One initiated in Bhagavati's Kamakhya kula, for instance, will wear a full panchmukhi manibandh, but with one thirteen-mukhi or one three-mukhi certainly in it.
How many rudraksha may be worn, and where is the mahatmya described?
Wearing five hundred rudraksha is accepted, the speaker says, and if a thousand and eight are worn it is held better still. He tells listeners to look at and study the Rudraksha Mahatmya in the Shiv Mahapuran once, which will clear the whole concept.
How should the rudraksha be strung and worshipped?
If one wishes to wear them, the speaker says it is best to have all the rudraksha on a single thread, or to have a silver chain made. If they are to be kept for puja, then in the place of puja their abhishek is to be done, along with dhoop and deep.
How should rudraksha be cleaned after abhishek?
Because abhishek is done with milk, curd and ghee, residue remains inside a rudraksha even after cleaning. The speaker says to clean it lightly with a soft brush, then leave it in mustard oil for a day, then wipe it well, perfume it and wear it. This process should be repeated once every month or two, which keeps the rudraksha hard and strong and keeps purifying it.
Which Rudraksha goes with a Chandika Yantra?
With Bhagavati Chandika, the nine-mukhi Chandika Rudraksha alone, if there is one, is plenty. Beyond that, if you wish to keep a Mandal or a Panchayatana, that is a separate matter.
Which mala to bring for the eclipse guru sadhana
The speaker says to bring any one Mala out of four kinds, Rudraksha, black Hakik, yellow hakik or Sphatik; only one is needed, and it is the most important thing, since it is the mala one will finally wear. The choice follows the form accepted as guru: rudraksha, or black hakik, if Bhagwan Shiva is accepted as guru; sphatik if Ma Jagadamba; yellow hakik if Bhagwan Narayan. The mala is to be pran-pratishthit on some special auspicious day before the Grahan kaal; he says he will give a short, simple sattvik Prana Pratishtha vidhi in a separate video.
Rules for wearing the pran-pratishthit guru sadhana mala
The speaker says that once the Mala is worn there is no separate niyam with it: no need to take it off or to keep it anywhere; wear it always, wherever one comes and goes, and keep no doubt of any kind in the mind. The one exception is a Rudraksha mala: at the time of shauch and the like it should be taken off; remove it when going for shauch, and after bathing do pujan and wear it again.
What should be done if some special work is stuck in life?
If there is some work without which your life cannot proceed — someone's marriage is held up, someone has a problem connected with job or business — then, the speaker says, do japa of the name mantra of whichever kshetra falls nearest to you, at least sawa lakh, to the best of your capacity. For example, if you live in the Kashi kshetra, or the kshetra of Bhagavan Vishwanath falls nearest, then the mantra Vishwanathaya Namah — with the pranav if you are initiated or wear the janeu, and if not there is no difficulty, only his name with namah attached — should be done to sawa lakh with a rudraksha mala.
What are the rules of wearing rudraksha?
Asked what the rules are for wearing the janeu and rudraksha, and having been asked only about rudraksha, the speaker says the first rule for householders is that whenever you wear rudraksha, keep care about what is edible and inedible. If you are non-vegetarian and wear rudraksha, then at the time of eating meat — it is Kaliyug now, he says, and he knows the rules will not be fully kept at the beginning — still, if Shiva's grace has come, make the effort that meat-eating does not happen. And if the eating of meat and liquor still happens, then whenever you do it, do not do it while wearing them; after bathing you may wear them again.
Rudraksha must not be on the body during grihastha karya, and must be covered when travelling outside the house.
That was the first, the speaker says. The second thing is that rudraksha should not be on the body before performing grihastha karya. Whenever you travel outside the house and wear a mala, it should be covered so that it is never seen; at that time there is no need to separate it from the body — but again, if you consume meat and liquor, it should not be on the body. At the very least this much niyam should be observed.
Can a manglik person wear a siddh rudraksha on a red thread?
Asked by a listener who has a siddh rudraksha and a manglik kundali whether it can be worn on a red thread, he answers: you are manglik, all right. What is your age? If the age is less than twenty-eight years — and what is Mangal for you? According to the lagna, whether he is right for you or an enemy, in which bhav he is placed, what fruit he will give: it depends upon that.
How is a rudraksha mala purified after sutak or patak?
When sutak or patak falls, the speaker says, change the thread of any kavach. A full rudraksha mala — 109, 108, 107, 54 beads, whatever — does not have to be restrung bead by bead. Once the sutak-patak is complete and the shuddhikaran and household pujan are done, wait a day or so more, wash the mala well in raw cow's milk, give it abhishek while reciting something of Bhagavan Shiva or the Tantrokta Devi Sukta, then light camphor and pass the mala swiftly through the flame. Agni sparsh purifies it; it is not to be burnt. Cutting the mala and restringing it, he says, should never be done.
What should be done with an item that cannot be kept in the pujan place?
He tells the listener Uma Sut to have it made and then keep it locked. If it is not to be kept in the pujan place, then do the pujan only in the parva kala; for the rest, shut it in your almirah — there is no problem in that, it is consecrated, there is no difficulty. When you do the annual pujan of the year, at Diwali and Navratri, then keep it in the pujan place; at other times keep it as saubhagya.
Can a rudraksha mala be worshipped daily like a vigraha?
Asked whether a rudraksha mala can be worshipped daily like a vigraha, he says: absolutely you can, Mahesh ji — we do it daily. On Maai's vigraha there are nine-mukhi rudrakshas, the whole set; their abhishek and snan happens daily, and the pujan and the process of shodhan of each single bead runs daily.
How should yantras and vigrahas be maintained daily?
However many yantras there are, he says, have rudraksha malas worn upon all the yantras. The abhishek of all of them happens daily. Make a separate system for the Shri Vigraha and a separate one for the yantra. On hearing it, it will seem a very heavy process, but when you acquire the practice, when you are a sadhak and such practice has come, then make a sequence for all of it and within an hour it will be done in a flash. The abhishek and shringar process will run once, according to the vidhi; then, sitting comfortably on the asana with the vidhi vidhan, the second process, and then for all of them the avaran pujan and the rest of whatever is due. He stops there, saying he will not tell more or people will start including it.
What is the rule for wearing a rudraksha?
On the rule of wearing a rudraksha, he says it is to be taken off before going to the washroom, and that he will tell the rest separately, as the questioner wishes.
How many mantras may be done on one mala?
The speaker says one mala should be kept for the japa of the ishta mantra, for whoever is the chief ishta. If you do sadhana of Bhagavati Kali, do her mantra japa on one mala — a navmukhi rudraksha mala, an ordinary rudraksha mala, an ordinary black hakik mala, or whatever mala you keep. Ganpati, Bhairav and Shiva mantras should be done on a second mala.
Twelve months, with a Shiva yantra or rudraksha worn alongside
If you do this thing for twelve months, and along with it, if possible, go about wearing a yantra related to Bhagavan Shiva, or a rudraksha — whatever is right and seems proper to you — then by the grace of Surya a great deal is attained.
Why does a tantrokta pratishtha take so much more than the ordinary one?
The speaker says that when a full mala is completed alone, doing that much becomes very difficult. The ordinary vidhi given for pratishtha is available on the channel — see how much procedure there is in it. When a special one is being done by the tantrokta vidhi vidhan, more time, money and material are all consumed. When an anushthan is going on there is availability of people and sadhaks are present, so it is done quickly together and also well; alone it is not possible.
What should be worn at the neck and the arms?
Coming to the neck, there should certainly be a mala at the neck, and a kavach relating to one's aradhya always there — as, if you are doing the seva puja of Bhagwati, of Kali ji, then one of the kavachs relating to Bhagwati Ma Kalika should certainly be at your neck, and most excellent if it is in silver or gold; and along with it a rudraksha mala related to her. Then the bahu-bandh of both arms: you may wear it on both, and at least on the right there should certainly be one. Rudraksha at the manibandh, and rudraksha with the kalava and raksha sutra on the right hand, at least at the time of sadhana.
The Neelkanth Aghorastra is performed part-wise by ten or twelve people over two to three years
In our sadhak family, the speaker says, he thinks they have been having the Neelkanth Aghorastra performed for two to three years. And for over two years there have not been many people — there will be ten or twelve — and those people are doing it part-wise. The anushthan vidhi of each of the mantras in it is being done in a different manner.
Do pret and pishach lose their hold where a shivling or rudraksha is?
Yes, absolutely, he says. Where there is a Narmadeshwar shivling, whatever is connected with Bhagwan Shiva, where there is a rudraksha and one who wears rudraksha — because as many bhoot, pret and pishach as there are, they are the ganas of Shiva ji; they are the ganas of all the deities, in fact — so they will not be able to take the puja there. They will get peace there; they will be pacified. They will neither be able to take it nor be able to do anything. But the attempt will run in different ways: if they cannot take it, there are other things too, and the tantriks will use those. There are a great many things.
Which mala should be used for this japa?
Whoever has any rudraksha or other mala given by their forebears — parents, grandparents, maternal grandparents — or any old mala, should do japa on that this time. If there is a mala received from a guru, do japa on that. Those of the sadhak parivar who have received a tantrokta rudraksha mala through him, who have been connected three or four years, are doing it on that. Whichever mala you have been doing japa on already, do it on that. If there is no mala, use the kar mala; if you do not know the kar mala either, sit for half an hour and do it.
On what may an astra-mantra abhishek be performed at home?
If you are doing the abhishek vidhi at home, either use the tantrokta rudraksha you have — of Harihar, or of Bhairav-Bhairavi, whichever you did it upon earlier. If it is to be done on a shivling, it may be a Narmadeshwar ji, and you may do it on that. But do not do it on a sphatik shivling — do not do an abhishek with any astra mantra on a sphatik shivling. His experience has been that ruin begins to set in. So do not do it at home on a sphatik shivling if you are in grihasthi.
Which Shiva mala mantras must not be used for prayoga in Sawan?
Those who have done japa of Bhagwan Shiva's mala mantra, or who perform its anushthan — the Shiv mala mantra, the Mahamrityunjay mala mantra, the Mrityunjay mala mantra — should avoid using them in the month of Sawan. Do not do prayoga and the like. He observes that those who make a mala mantra siddh see an effect that is very divine and immediate; and those in the sadhak parivar who have learnt the whole vidhi vidhan of wearing and doing abhishek with the tantrokta rudraksha, the one with the eight patals, do not delay in doing a prayoga. That, he says, is one wrong thing.
Charging the sixteen items with the Mahalakshmi Ashtak and the order of filling the kalash
After the sankalp and remembering Guru and Ganesha, the speaker gives two ways to charge each set of eight: hold one item in a closed fist at the heart, recite the whole Mahalakshmi Ashtakam once, drop it in the Kalash, and repeat for each of the eight; or hold all eight together and recite the Ashtak once. Both are fine, but one item at a time is best, and anyone whose kula badly needs Shri, whose Lakshmi has turned away, who is sunk in debt, should give it the full time. The order of dropping in: bhimseni Kapoor first, then kali Haldi, kamal gatta and the haldi knots, every Aushadhi before anything else; then Supari, kaudi, copper nails, Hakik, rakta Gunja and Chandan; last the mirror after one Ashtak, and the camphor on top of everything. Then close the lid or tie the kalash with cloth, bind and decorate it with a Rudraksha mala if one has one, dress it with dhoop, lamp and flowers, and complete the installation with Mahalakshmi path, puja and Havan.
Can abhishek of Mahadev be done upon a rudraksha?
You can, the speaker says — but do not let it remain submerged in water. After the abhishek it should be on a high place and should stay dry; otherwise, if water keeps touching it, difficulty will arise.
How should a rudraksha be handled after an abhishek of curd or ghee?
A rudraksha will indeed be spoiled if you keep it submerged in water, the speaker repeats — it will be spoiled. After doing their abhishek, when you have given abhishek with curd or with ghee and all these, it should afterwards be so that every one of the things upon it has been removed; then wipe them and install them.
Can a mala received from a grandfather be used for japa?
If a mala has been received from the grandfather, the speaker says, then you can absolutely do japa with it. And if you do not wish to do japa with it, then the rudraksha can be placed in the puja sthaan: if it is a rudraksha mala, it can be put upon Shiva ji, and if it is a tulsi mala, upon Narayan ji.
Daily japa vidhi of the Datt mala mantra
The speaker says the sadhak wears yellow or white cloth, or bhagwa (saffron), and sits on a Kusha Asana or a yellow asana. The Sankalpa is taken for Dattatreya's supreme kripa, the shaman of all bad prarabdha, the rise of punya, a guru in physical life and full success in the sadhanas to come; water is offered, and then the dattatreya-mala-mantra is recited 108 times on a panchmukhi Rudraksha mala. The Viniyoga and the opening shlokas are done only once, he says, and the japa is offered into the Lord's right hand. If no vigrah or yantra is kept, the same is done before Sadashiv's vigrah or a Shivling with a lamp lit, and the japa is offered to him.
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