Sabar Mantra
Every question on the site tagged Sabar Mantra, each answered from a timestamped source rather than a summary written from memory.
A folk-tradition mantra stream in vernacular language that skips the elaborate preliminary rites required in the standard Tantrik stream.
112 notes from our sourcesNotes from our sources
Guru and Ganpati sadhana before a Bhairav sadhana, in both the sabar and tantrokta streams
The speaker says this sadhana will be compulsory for every person coming into the field of sadhana; it has no adverse effect, so it can be done without any worry. Its place is after guru pujan — that is, after guru sadhana, whether Navnath sadhana, the Navnath chaitanya mantra, Guru Gorakh Sabari or Guru Gayatri — and after Ganpati sadhana has been done. Whether one is in the sabar field or the ordinary tantrokta field, people of both can do this Bhairav sadhana: after guru and Ganpati, it is Bhairav ji's sadhana that is to be done, and every person is to do it.
Instant relief from an ojha's remedy and why it builds misplaced trust
The speaker reports a family in Maharashtra whose trouble began with someone speaking into their ear at bedtime, until none of the four members could sleep. A nearby Ojha who worshipped both Hindu and Islamic powers said a power was troubling the house, did a Bandhan on it, and gave a Dhooni to burn morning and evening for 21 days with five mantras and five offerings: three from Sanatan tradition and two purely Islamic Sabar Mantras. The problem vanished from the first day. The speaker's point is that instant relief immediately makes a person believe the practitioner has real capability, which is exactly how the deeper trouble went unnoticed.
What is a chowki?
The speaker says never to assume that Bhagavati Mahakali's own swarup has been installed at such a place. What is actually given a place there, through some mantra of Mahakali or through the sadhak's own guru's teaching, is a particular female pret shakti in a dakini swarup — nourished by Mahakali-related puja, bhog and mantra through this tantra kriya until its energy is transformed into something that broadly reflects Mahakali-related tattva, but in a negative form; it is awakened because it is tivra and works powerfully. Alongside it sit masaan, kache kalve, dakini-related shaktis and pret-vichar, each placed in its own way — together, this whole composite is what is called a "chowki". Perfume, flowers and milk are offered there, but the mantra actually running behind everything is a single Mahakali sabar mantra.
Why is "avoid Tantric mantras, only chant Sabar mantras" a misconception?
The idea that Mahadeva bound all Tantric mantras — so only Sabar mantras are safe — is false; unbound mantras like Panchakshari and Devi Pranava can be chanted by anyone, and a Dev Deeksha procedure is available even without a human Guru.
Can Tantric prasadam be distributed freely, and does Tantric initiation grant Vedic rights?
Sweet Tantrokta powder can be distributed as prasadam and helps digestion and ingested black-magic remedies, but Tantric initiation only grants rights to Tantric mantras — not Vedic ones — though Sabar sadhana can still be performed after it without issue.
Maha Bhairav mantra against abhichar: a Sabar mantra that must never be recited aloud
The speaker says the Maha Bhairav mantra, already given on his channel, is unfailing (akatya) especially for destroying Abhichara, for protection, for destroying enemies, and for destroying those who work the strongest of strong prayogas. But because it is a Sabar Mantra, it must never be recited by pronouncing it aloud, and never used by speaking it. It may be done at home, but never outside; and even at home not spoken so that household members hear it, because hearing it has an effect. Its Havan follows the havan procedure already on the channel; the full prayoga vidhi with the stotra was to be posted.
What if vaidik havan is genuinely out of reach?
Where the rules of vaidik havan are genuinely out of reach, the speaker says the tradition itself provides a Kaliyug concession: a tantrokta havan or a sabar-mantra havan may still be done, and by some such means a family's welfare can still be secured — provided the concession is not misused as an excuse to do nothing at all.
Is havan necessary after a woman completes a sabar-mantra siddhi?
Havan is not usually required for sabar mantras, though it depends on which particular mantra is involved and on what sadhana the person has already done before.
How is the Ram Raksha Stotra applied for relief from spirit possession?
Take a Sankalpa in the affected person's name and recite at least 21 times (minimum 9); separately, consecrate copper-vessel water with 27 recitations over 27 Kusha grass stalks tied like a small broom, then sprinkle it on the person to remove the affliction.
Why a siddha mantra stops working, and who should do the Holika-night remedy
The speaker says a mantra one has awakened — a Sabar Mantra, a mahashakti mantra or a Kamya Prayoga mantra — can stop working either through one's own mistake or through a malicious person who uses a keelan-type Prayoga to bind its power. He says the mantra itself can never be bound; instead an obstruction is placed between the practitioner's Aura and the mantra's own energy, so the mantra gives no result, cannot be used, or even causes pain when chanted. For this he prescribes a prayoga done on the night of Holika Dahan, and says it should be done even on a mere suspicion that some carelessness has put a Dosha into the mantra, and also when a mantra chanted for a long time still gives no effect in use.
Mantra dosh from careless use of a siddha mantra: jhada given to a menstruating woman
The speaker says that once a mantra is siddha, most mistakes happen in the phase of using it, and these make it ineffective. His example: a man who has a siddha Hanuman Sabar Mantra gives a Jhada to a woman of his own family who is unwell, and she is menstruating at the time — then the mantra becomes ineffective and dosha-ridden, and the man himself incurs Dosha. He calls this one cause among many, says a mantra should be used only with full knowledge, and says that whenever such acts, knowing or unknowing, have reduced a mantra's capacity, the Holika-night restoration vidhan should be done.
Holika-night dahi vada offering that restores a siddha mantra
The speaker's vidhan for the evening of Holika Dahan: prepare at least nine urad dal dahi vadas, set them one each on nine leaf-plates (sal leaf best; banana leaf, market dona-pattal or small clay pots will do), top each with dahi and a little Gud, and do it after the daily Guru–Ganesha smaran, ideally without garlic or onion that day. For a Sabar Mantra, lift each plate and speak the mantra over it at least nine times (three or five if it is very long); for an Ekakshari or deity/mahashakti mantra, hold each plate in the left hand and do one Mala with the right, nine malas in all. Cover everything with a large sal or banana leaf, carry it to the Holika Dahan site, tell Narayan that you offer this siddha mantra as Havya into the holy fire and ask him to make it fully effective, offer it all and come home. He says the timing should be worked back from the Holika Dahan hour according to how long the mantra is.
Misuse of the Mahabhairav sabar mantras brings swift punishment from Bhairav
The speaker says that because this is a sabar text, very difficult Sabar Mantras are used in it and it also contains marana-related mantras, so it must not be misused. If you knowingly do it to harm someone — taking a sankalpa in anger or greed or for any reason — then Bhairava is a very swift devata and punishes at once. It is being given publicly, in a limited measure, because many suffer and weep and cannot reach him personally; do it only if you are in distress or a Marana Prayoga has been done on you, so that you do not become fit for punishment.
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 a kul deity is bound: an oath given through mantra, not a rope
The speaker says a person who has made some shakti siddha and taken it into vachan can bind another shakti with the same kind of vachan and dohai one sees in Sabar Mantras. Being bound does not mean tied with a rope: certain mantras are used to give a saugandh (oath), and the deity stops. His example: if Hanuman ji is the kul deity, he can be given Ram ji's shapath — the bajrang-baan too gives an oath, "you are sworn to accomplish our work". A sadhak who himself serves Hanuman, has done much japa-tapa, has a siddhi of one of Hanuman's veer-ganas or some other siddha deity, and bears you malice, puts that power forward and through his vachan and mantras and seva-puja stops the divine energies in your house: "do not attend to, do not hear, this family's matters until we release you". So the devi-devatas are bound in vachan, in the ordinary way. For shaktis of the upadeva category, he adds, the matter is different and is covered in a separate video.
Binding by vachan and bhog: how a shabar duhai compels the attendant powers
On the village-bhagat talk of a deity being "bound by vachan" or "bound by giving bhog", the speaker says it is not a matter of tempting the shaktis like a child with two toffees; they become bound by vachan. A mantra is a vachan, and the duhai and vachan in Sabar Mantras put them under the mantra's command: they are not mahashaktis themselves, they are subject to the mahashaktis' orders, and when the duhai of Mahadev or of Shiv-Gaura is given they are compelled to obey. So they are forced to do such acts, and your household deities become inactive because of those vachans and that mantra's command. For how long depends on the person doing the projection, and the process of removing it is of the same kind.
Why is Digbandhana prohibited during Mahashivratri?
During Mahashivratri, restrictive boundary-binding rituals using Sabar mantras (Digbandhana) should not be performed, since all cosmic dimensional doors and subtle channels are considered open that night — restricting directions would impede divine cosmic energies from entering.
Daily havan of the Bajrang Baan: an ahuti per chaupai, the whole lemon, aarti and dedication of merit
The speaker says a small daily Havan after the path is very good, because the bajrang-baan is a Sabar Mantra, unfailing and awakened, so its vidhan follows the sabar method (he refers to his separate video on sabar havan); otherwise light cow-dung cakes or a little mango wood in a clay or other vessel. Ghee and Guggul are mixed together and every Ahuti is given from that mix, by woman or man alike: one ahuti each in the name of the guru, Ganesha, the kuldevi-devata, and one for the Navagraha with "Om navgrahebhyo swaha"; then one ahuti per chaupai of the Bajrang Baan from first to last, ending each with "swaha". He adds that at least five ahutis to Ram ji must also be given daily — "Sitaramchandraya swaha", not "namah". When the ahutis are complete, a lemon (keep one; he forgot to list it) is cut and dropped whole, unsqueezed, into the havan itself, then pranam. Then Hanuman ji's Aarti, or an aarti shown five times with a camphor bearing two cloves; then Kshama Prarthana, and with water in the hand the whole day's japa and its merit is dedicated to Hanuman ji — saying "Jai Shri Ram" or whatever one has faith in — and poured into his right hand. Anyone who cannot do havan daily does it on the eleventh day after the 11 paths.
What happens if Mahabhairav is invoked with no enemy to consume?
If no tantra-mantra is being done against you and no enemy is in a position to harm your life, there is no need at all to use it. Look at the kind of energy you are calling: if that energy has the capacity of nigraha, it will devour enemies, it will devour negative shaktis, it will devour pret and pishaach. And if you have nothing at all — no abhichaar, no tantra-mantra able to harm you, no such enemy causing suffering who needs destroying — then when you do Mahabhairav at such a time, harm begins to reach you.
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.
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.
Timing of Holika-night japa: midnight and the local Holika Dahan must both fall inside it
The speaker says two things about the Holika-night Japa: whenever one starts, midnight must fall within the session — whether the local dahan is at 7, 9, 12 or 2 — and one must also be doing japa at the time the Holika Dahan is actually held in one's own locality. If the dahan is at 9, sit from 8:30 and continue till 9:30 or 10. Best of all is to sit a little apart near the dahan itself, where people cannot see you, and keep doing japa as long as the fire burns; then no count of malas matters — one, ten or a hundred — and the mantra's capacity increases greatly and becomes unfailing.
Offering the home-cooked meal into the Holika fire: the mantra turns nourishing and the harm of fierce mantras is blocked
The speaker calls this the most important point: whatever food has been cooked at home for that evening's meal must be offered as Naivedya into the Holika fire — before or after the japa, whichever way the dahan time falls — and the sadhak doing the japa must carry it there with his own hands. Then, when he sits for japa during the dahan, the mantra becomes poshak, nourishing and increasing pushti. He adds that this also stops the Tiryak Prabhava, the oblique ill effect, that japa of fierce mantras otherwise brings: no food-related distress, no such loss of wealth, no loss of Shri, no poverty — because one is satisfying a purifying fire that is of Narayani nature and increases Shri, and doing the japa in front of it.
Risk of shmashan sabar mantras made siddha without proper vidhi: illness and loss of Shri
The speaker says that sabar mantras of shmashan-linked fierce shaktis — the Shamshan Kali mantra, the shmashan forms of Raksha Kali, the Shmashan Chandika mantra, the Aghor Kali mantra — which people make siddha in fierceness to defeat an enemy, bring illness into the body when done without the correct vidhi-vidhan, and the body's Shri Tattva is said to be lost. For a Grihastha the reason is that such a mantra carries a duhai — someone is being addressed — so the Yogini and mahashaktis of an alakshmi nature reside in it, and loss of Shri often follows. He says only those who do these things practically will understand this; those who only listen may say anything, but it is true.
Where is the vidhi for making the Hanuman Chalisa siddh given?
Asked how to make the Hanuman Chalisa siddh, he says its complete vidhi has been given on the Siddh Sabari Vidya channel in full detail, telling each single thing — search for "Hanuman Chalisa Siddh Sabari Vidya" and the video will come. He adds that the vidhi for those who do not know their kuldevi is given on the channel, and is available on both channels, so begin with whichever vidhi seems easy.
A Ramayana chaupai used as a sabar mantra to petition Rudra's ganas
The speaker says the mantra he teaches is a chaupai of the Ramayana that is used in the sabar field as a Sabar Mantra with more than one prayog. Mahadev's Ganas, he says, carry our words to him and have also been given independent authority by Rudra to fulfil wishes if pleased on their own; this mantra petitions those ganas. Because the moon on Mahadev's head is the half moon of Dooj, not a full moon, and the mantra's connection runs through Rudra's ganas, it is made siddha only in a penumbral lunar eclipse — as he was taught. Since the Ramcharitmanas shows Mahadev meditating on Ram and Ram worshipping Mahadev, each the other's aradhya and servant, this one mantra brings the grace of both Ram and Rudra and coordinates two great powers.
Wishes the Rudra gana mantra may be used for: sattvik ones only
The speaker says the mantra may be used for any sattvik, good, auspicious wish — money, business or job, an enemy who is troubling you, illness, obtaining protection, success in an exam or interview — but never for a wish that means destroying someone. It can be used anywhere one is doing Paushtik Karma or Shanti Karma.
The Rudra gana eclipse-day siddhi vidhan
The speaker gives the full eclipse-day vidhan. In the madhya kaal, after the opening steps on the asana, make an ink of Haldi and only the local water (river, lake, or the Gangajal before Shiva at home); with the right ring finger write Ram on the five Bargad leaves — रा with the anusvara mark, not राम — and arrange them on Shiva. Lay eleven Paan with two Laung, two elaichi and a little saunf on each as Bhog for Shiva's Ganas; pray to Mahadev to appoint one chief gana for your sattvik wishes and to complete this anushthan of his aradhya Ram's mantra; then do continuous Japa of the mantra (shown on screen, not spoken). After the japa burn eleven kapoor with a laung on each as Bali, lighting from your left to your right, never in reverse. Dedicate the japa with haldi and a little water on the Shivling or arghi, do pranam and leave. If the japa was in the afternoon, do 108 japa at home that night with dhoop-deep, a prayer to Rudra's ganas, and a pair of laung burnt on one Kapoor. That completes the siddhi.
Daily prayog of the Rudra gana mantra for a single wish until it is fulfilled
The speaker says the prayog starts the day after the siddhi: after the daily puja, in the time left, sit and fix one single wish — never a heap of wishes — pray to Rudra's Ganas for that one thing (his example: a path to end one's debt), do 11, 21, 51 or 108 Japa as able, and then without fail burn two Laung on one Kapoor as Bali. Keep it up every day until the problem is fully gone — a day, a month or a year; four, five or eleven days and stopping will not work, and no one has the capacity to have the ganas appear and solve things in ten days. Other sadhanas may be taken up meanwhile. Rudra's ganas give quick fruit, he says, though all depends on Prarabdha.
Which mantras are most used in this work?
The greatest use in this, the speaker says, is of the Mahamrityunjay mantra as it runs in bhagatvaal — in the Sabar, the Sabar Mahamrityunjay, which he calls a very different matter. Nathpanthi mantras also occur in it, and people perform the jagran of those.
What is the dharan mantra, and how is it made siddh?
Village people have a very current mantra connected with rog-haran, the speaker says, called dharan baithana — for when someone's navel has slipped. On the night of Sharad Purnima people make it siddh upon small clay sakoras, or upon a bowl of phula, which is a metal. Then they merely recite over that bowl and, as soon as the dharan — that is, the navel — has slipped, they sit there and blow the mantra, and the dharan seats itself.
Are these prayogas restricted to this one night?
Prayogas of this kind will be done on this very night, the speaker says — on the night of Sharad Purnima alone; in one night it becomes siddh for them. There are also many such mantras in which, if animals are suffering some disease, mantras of this kind are used to set them right. And among those who perform sadhanas of a high order too, mantras connected with rog-haran are special.
The binding and taking-down methods were given on the Siddh Sabari Vidya channel, and stopped for good reason
On the Siddh Sabari Vidya channel they have given a great deal of this subject in small pieces, the speaker says — that with this mantra the ghat is bound in such a way, the road is bound, and then it is taken down. He gave these subjects at the outset because he thought everyone should come to know them; later he found that these people would take it up and, doing this or that, do harm to themselves, and so he stopped going further. But the initial videos he had put up are all there.
Can a siddha mantra be used for jhada on a pregnant or menstruating woman?
The speaker says a sadhak who has been using his mantra for small household cures — abhimantrit water, Bhasma, a blow of breath — may one day use a sabar or tantrokta mantra of Hanuman or another rule-heavy deity to give Jhada to a woman it should not be used on: a woman more than three months pregnant, or one who is menstruating. Many such mantras are forbidden there, unless the mantra came through Guru Parampara with the guru's direction. For a menstruating woman in distress or under an upari badha, mantras of Parvati, Kamakshi or Durga are used instead. One mantra cannot be used on everyone for everything; used wrongly it becomes polluted and loses its effect.
Does a Sabar mantra's energy remain without daily recitation?
It absolutely remains. From time to time a one-day anushthan of it should be done; and if possible, at least one day in the week — a Saturday, or a Tuesday, or a Sunday, some one day among these three — an ahuti and the like should certainly be given.
When is a standing wick correct and when is a lying one?
Whenever a lamp is kindled for the kula pitrs, for saumya devatas, for the pleasing of the devatas, or for one's own welfare, the lamp should be a lying one. The standing wick is for use in ugrata — where there is shatru nash, abhichar nash, rog nash, where the deity is to be made present with prachandata, which in the Shabar and similar traditions they call chalan vidya. In everything else, use the lying wick.
Why does trouble start as soon as a japa against negativity begins?
A listener doing Aghor Bagla Sabar japa for three days reports she made rotis for two days, then fell ill and could not make them, and felt dizzy while doing japa. He says that as soon as any negative energy is present and you perform a prayoga to remove these things, it at once begins to give its effect. In such a state, do the deepan vidhi in the name of whichever mahashakti you are employing, the pujan of Tulsi ji, and if possible the pujan of Shiva ji in a temple at once, so that so much energy and force is generated that its effect does not fall on your body.
What a paid shakti transfer actually hands over
The speaker says that when a shakti is transferred, the sadhak calls it to his own place and gives it merely on bhog-bhent and a simple shabd — a sabar mantra or the like. He never gives away the whole siddhi he accomplished, and no sadhak ever would: that vidya is the earning of years of effort and of the merit of many births, and it is not his livelihood, so he will never give it for money.
Seven or eight sadhaks have already sent in experiences of the Kalika Yogini path
He says that of the Hanuman Chalisa and of the Kalika Yogini so much experience is coming in that up to now seven to eight people have sent theirs, and for the maximum of them it has been a voice arriving with such grandeur, and a fully direct sense that yes, someone is there. The mantra is awakened and the mantra is also a sabar mantra, and above all it was the time of Diwali and then the grahan on top of it, for those who did the path and the sadhana of Bhagavati Kalika's Yogini this time.
Is the effect of a sabar mantra temporary?
Asked whether the effect of a sabar mantra is temporary or lasts only a few days, the speaker says: a sabar mantra becomes siddha very quickly, and its effect also comes to an end very quickly.
Can a woman do havan alone if her husband does not?
Asked for the vidhi of daily havan and dhuni at home when the husband does not do havan, the speaker says dhuni can be done daily, there is no difficulty; and in havan you can do havan with tantrokta sabar mantras. In a special circumstance, it being Kaliyug, if the husband is not doing it there is no such objection — you can do it.
Does japa of a sabar mantra increase tapobal?
It also depends on which mantra it is within the sabar, the speaker says; tapobal and mantra bal do certainly increase.
What destroys the effect of a sabar mantra one has perfected?
If you have made a sabar siddhi and have spoken of it in an assembly, the speaker says, you will read this everywhere too: speaking a sabar mantra in an assembly makes its effect go away. So too by crossing the ocean. He gives the case: you have made a sabar mantra siddha, by the effect of the mantra you obtained much wealth, and with that wealth you went off touring Mauritius or Switzerland — when you come back, the mantra will not work.
Gau pujan is all the more necessary for sadhanas connected with shabari vidya
For those doing shabar mantra sadhana, he says to keep especially in mind that for sadhanas connected with shabari vidya, gau pujan is all the more necessary, because a great many prayogas are connected with the gau mata. Those especially who are going to do shabar mantra sadhanas should certainly do the Govatsa Dwadashi prayoga that has been described.
What should someone troubled by enemies and abhichar start?
Those whose problem is connected with enemies and abhichar can, from the day of Chaturdashi — the Chaudas that falls on 11 November, a Saturday — begin and continue at least until 5 December, Bhairav Jayanti, if they are not doing any sadhana so far. If you want to begin an entirely new sadhana, a special one connected with shabar, then the Panjar of Hanuman ji given on the Siddh Shabari Vidya channel is the one; he says he will share the link on this channel and in the group. It is extremely fast-acting for the destruction of abhichar, for protection from the abhichar and conspiracies of enemies, and for the destruction of enemies as well.
What about strange dreams that come from outside the house?
If there is masan dosha and the like, if you are seeing disordered dreams and there is nothing of that kind in the house but something outside, then on the day of Amavasya or the day of Chaturdashi you may do the pujan of Bhairav ji at a Bhairav temple, or at home too. The mantra for the japa of Batuk Bhairav ji has been given on shabar; you may take up that japa — women too and men too can do it. And for the sake of the pitr you will certainly do it.
Which woods can be used with apamarg in a havan?
Answering a question about the havan from the Mahabhairav stotra, he says apamarg wood burns up quickly. Along with apamarg wood you can use navgrah wood, and you can use upale of cow dung. Any separate wood from among the navgrah woods; and on your side, in the Rajasthan direction, shami ji's wood is found in plenty, so you may use those woods in greater quantity. When you are offering ahuti with the mantras of the devi-devatas that are kavach and the like, or in the ahuti of shabar mantras, using shami ji's wood is very good.
For anyone doing Sabar mantra japa in quantity this is an amrit kaal — ordinarily two days, but three this year, the last falling by udaya.
For anyone who performs the anushthan of Sabar and the like, who does japa of Sabar mantras in quantity, this is an amrit kaal — do it certainly in this time. For an upasak or upasika of Bhagavati there are ordinarily only two days, the Chaturdashi and the Amavasya; but this year three days are falling, the last day falling also by udaya, on the Thursday and the Friday, so the benefit of three days is obtained.
Eclipse-night Sabar japa runs continuously through the eclipse; lamp, dhoop, flowers, sweet Naivedya and a nine-clove Bali follow japa done in a temple afterwards
Recite continuously through the eclipse — by his reckoning from about 9:45 pm to 1:40 am. During the eclipse itself no lamp is needed; japa performed in a temple afterwards requires a Karmasakshi Deepak, Dhoop, fragrant flowers, a sweet Naivedya, and at least nine cloves (Laung) with camphor (Kapoor) lit as Bali.
Should a Sabar mantra be chanted aloud, in Upanshu, or mentally during an eclipse?
A Sabar Mantra is never chanted loudly. No mantra of any kind should be audible to another person — it should remain a murmur inside the mouth.
Can the mala used for a Guru mantra be reused for a Sabar mantra?
No. Do not perform Sabar japa on the Mala you used for your Guru mantra. A mala is not strictly required in any case — you can do japa without one from beginning to end.
Can the Bagla Sabar mantra be recited during Pitru Paksha after the eclipse?
Choose mantras that bring Pushti — nourishment. The Baglamukhi Sabar Mantra is a Karma-Pradhan mantra used to complete an action, so it will not yield much nourishment; select mantras from which Pushti is obtained instead.
The Sabar mantra of one's own Kuldev from the ten-Masaan set may be recited in the eclipse
Yes, certainly — if he is your Kuldevta, the Sabar Mantra of that Masan may be recited in the eclipse without difficulty.
How is a copper kada consecrated for protection?
First check whether a copper kada suits you at all. Then submerge it at least twelve days in the water of the Triveni Sangam or in Gangajal — in Gangotri water above all, because that alone leaves no film on it — keeping the water itself in a copper vessel. Then consecrate it with a mantra.
Which mantras may be used to consecrate a copper kada?
For protection: a japa of Mangal, or of Surya. You may use the Surya Kavach, the Mangal Kavach, or Kartikeya ji's Kavach. If you wish to go to the Shaktis, then the mantras of Bhagavati Pitambara, or those connected with her Sabar Vidyas. Or consecrate it with any Astra mantra of your own Ishta.
Sabar mantras that invoke Muslim shaktis: how they entered and why the speaker forbids them
The speaker says the siddha sadhus of every Sanatan tradition, especially the Nath parampara, accepted disciples of other religions and did not refuse them Diksha; he calls this openness the biggest weakness, since through those disciples the mixing (ghaalmel) was done, and he refuses to name the figures people relate to positively because he does not regard the admixture as positive. So if a Sabar Mantra gives the duhai of a negative shakti linked to Muslim power, declares such shaktis great, or asks you to walk on their aan-shaan, do not do that mantra at all: the Navnath and Gurudatt parampara lack nothing, crores of mantras exist — you simply do not know them. Using those shaktis, he claims, finishes your very roots: a thing uttered from the mouth of one who eats what carries the gau-dosha can annihilate your kul shaktis, your own devi-devatas become kunthit, you never progress, and after death are fit for nothing.
Is a yantra needed for Sabar sadhana?
The speaker says Sabar mantras can absolutely be offered to those in whom there is a vigreh and for whom Vedic mantras are recited. And if you need a particular siddhi, then you will need a tantrokta Sabar yantra made by vidhi-vidhan, the yantra of Sabari Devi and so on.
Sabar sadhana is not taught widely because it is exceedingly swift and people take it up merely to test it.
The speaker says they do not have much Sabar performed, because Sabar is exceedingly swift; and if he tells the yantra vidhan and all these things, its effect is right for those who need it, but a great many people begin doing it with the object of testing it. There the difficulty arises. If you are truly very dedicated, then you may do it, and the fruit obtained in it is good too.
What sadhana should be done on Bhairav Ashtami?
The speaker says that chiefly, if one takes up the Mahabhairav mantra that has been given and does it, that is most excellent. He will also tell other sadhanas which will be small and simple; and if someone wishes to do it with Sabar, he will tell that too.
A woman should leave the Vedic mantras aside and do as much japa as possible of the tantrokta or Sabar mantra of her own ishta.
The speaker says that besides this, since you are a woman, leaving aside the Vedic mantras, do as much japa as possible of the tantrokta mantra or the Sabar mantra of your own ishta, of your arahdya, or of their kavach — as an ordinary instance, the Shiv Raksha Kavach or Shiv Raksha Stotra, and the Kamakhya Kavach connected with Bhagavati. Do as much japa of all of them as you can.
I do a hundred malas of japa daily and get fever — what should I do?
One should do only as much japa as the body gives capacity for, the speaker answers. He adds that the Sabar mantras of Mata Durga are available on the Siddh Sabari Vidya channel, and that for the deeksha of Maa Vindhyavasini one may go into the Vindhya kshetra and take it from some sadhak.
Should a householder take a sakam sankalp, and are tarpan and marjan needed in sadhana?
A householder should take a sakam sankalp, the speaker says — there is no need of nishkam at all just now; if we were nishkam we would not be listening to the channel. Asked whether tarpan and marjan are necessary in sadhana, he says absolutely: if you are doing a havan, then tarpan and marjan are very necessary. In Sabar it is not necessary — in Sabar an achman is done in a different way — but if you have done japa of tantrokta mantras and the like, then tarpan and marjan are necessary.
Why is every mantra given forty days?
Because that is the minimum Mandala. The session sets out to answer why any mantra — Dattatreya, Shabar, Pauranik or Tantrokta — is given forty days, and what effects begin to be obtained within them.
Can the Batuk Bhairav sabar mantra be used as a dhyana mantra?
Asked whether the Batuk Bhairav sabar mantra can be used as a dhyana mantra, he says that can also be done, there is no difficulty in it. But a dhyana mantra is its own dhyana mantra: the dhyana mantra that runs "Karakalita Kapala", the satvik dhyana mantra of Batuk Bhairav ji — do that, and it will be better.
Why must sabar and kaat paat mantras have their own mala?
Those mantras which we use directly — sabar, barati, kaat paat mantras — do not do their japa on the mala upon which you do japa for the sake of your tapa, the speaker says. When you do japa of Bhairav ji, the sabar mantra of Batuk Bhairav ji is also somewhere going to increase your tapo bala; the ekakshari mantra, the Shiva Panchakshari mantra, the Mahabhairav mantra will increase your tapo bala. But if you also run a kaat paat mantra, then your tapa will begin to erode somewhere, because in that there is the entry of such subjects — bind this one, cut that one. So keep a separate mala for it. If you are running or making siddh a kaat katan mantra in sabari, keep a separate mala for that; on that one mala you may do a thousand kinds of sabar, barati and kaat mantras, there is no difficulty. But on that you will not do the japa, and on the japa one you will not do the sabar.
How many malas should a beginner keep?
Asked whether the dev diksha mantra may be done on the Batuk Bhairav sabar mantra, the speaker says one can. When you begin to do a special sadhana on a large scale, then attention must be paid more to these things; at the beginning, do not get into changing malas too much, do not keep more malas. He says he also sees that some people want to do it on a very large scale. Always begin with less: let there be more japa and less samagri. The middle state is the one that grows: at the beginning a person does little, in the middle he does much, and when completeness is attained, when everything is understood, when the devas give their kripa — at that time everything becomes minimal. Perhaps very few will understand this, he says, but those who reach that level a little will understand it.
What does Shani in the lagna do for a tantric sadhak's asana capacity?
A sadhak who does tantric sadhana and moves forward with sadhanas of this kind finds his physical capacity and yogic capacity greatly increased, he says: the capacity to sit on the asana increases greatly, there is no suffering, no problem in the spine. Many people get sciatica from sitting — there are many such sadhaks and there is nothing to hide in it. Where there is no capacity to sit on the asana, no deva kripa, where a person is forcing it and does mostly Sabar sadhana without walking by niti-niyam, sciatica occurs. With Shani in the lagna and such sadhana, this trouble does not come quickly, the person can do long sadhana, and the asana becomes siddha.
Tapo-bal deposited and never spent on anyone makes a later prayoga act instantly
Suppose you did four or five hundred mala of Parvati's Saptakshari during Ambubachi. Deposit that; never use it for anyone, only for Bhagavati's pleasure and the growth of your own Tapo-bal. Then when a prayoga is needed, awaken some Sabar mantra separately and use that — and it will act instantly, because the Tapo-bal is safe.
Navgrah mantras open to everyone: beej-and-naam mantras, with or without the yajnopavita
The speaker says Navagraha mantras exist in Tantrokta, pauranik and Sabar forms, and choosing among them is very difficult: one who wears the Yajnopavita may use all of them, while one who does not may jap the Bija Mantra-based mantras without the Pranav. For this reason the mantras he gives in this vidhan are all of the kind everyone can jap, mantras made of beej and naam, which woman or man, with or without the yajnopavita, may jap without any doubt or hesitation.
Which Narasimha is invoked for reclaiming the threshold?
The speaker names Bhagavan Kolahal Narasimha of the Kashi region. Remembering him and doing japa of the Ugravira mantra, offer bali on the chaukhat and remove whatever is there — anyone who comes thinking to establish authority will be torn apart. Kolahal Narasimha's sabar works very swiftly, he says, and even his mere remembrance suffices if the bela is right.
Which mantras should already be practised before attempting the utara?
Place a gota camphor on the coconut, one that will burn a while. You should already have practice of Batuk Bhairav's stotra and satnam, or of the Batuk Bhairav mantra you do; otherwise the Batuk Bhairav sabar given on the channel. The speaker says Bamanti Kalika should be made ready for emergencies but not recited daily, and the same for the Janjira. In sutak, he notes, the puja of many deities cannot be done.
A shakti made manifest in one night runs on ordinary bhog and Shabar mantras
Look also at what vachan was taken, in what manner the pratyakshikaran happened, and from where such capacity came into you, he says. There, whoever your tantra guru was gave you a shakti of that kind — in one night, or say in eleven nights, they had you perfect a shakti that runs on ordinary bhog, shaktis that run on Shabar and similar mantras.
Further Shabar tantra sadhanas of Gorakhnath and Dattatreya are to come shortly
Asked to upload further sadhanas of Shabar tantra, such as those of Guru Gorakhnath ji and Guru Dattatreya ji, he says he will do so shortly.
What is used to free a shakti from a vachan?
If they will tell which vachan is here, what it is and how it is, he says, then there is a counter for it, and afterwards an utara is done. The use of the khappar and the rest is made; the use of bali is made; the use of other kinds of Shabar mantras is also made; the inverted khappar is applied. Through all of these, she is freed from the vachan, and after that they will go away.
Which is more powerful, a devata's kavach or a Shabar raksha mantra?
Asked whether a devata's kavach stotra or a Shabar raksha mantra is more powerful, he answers: the kavach.
Hindus repeat a hybrid puja as though it were correct, on the strength of Sabar mantras
He says some Sanatani Hindus repeat this hybrid puja as though it were perfectly correct — "you know nothing, so-and-so sahib walks with Kali ji, look at this Sabar mantra, look at that one" — and that the whole subject of the Sabar Mantra has been made a mess of.
In a hundred-page Sabar mantra book from a large publisher, ninety-five pages carry Islamic mantras
He says that in the Sabar mantra books of the well-known writers and large publishers, if the book runs to a hundred pages you may take it as written that ninety-five of them are filled with Islamic mantras — Hanuman ji's, with Sulaiman and the rest running in them; Bhairav ji's too; and as for Narasimha ji and Kali ji, forget it entirely.
The objection is not to the shabda of a Sabar mantra but to the devata running alongside it
He says he is not talking about the shabda but about the devata. The matter of the shabda is separate — in Sabar there may be such words — but if a devata is also running alongside, that becomes something to think about.
The pity is not for the self-declared mahaguru but for the discrimination of those who follow him
He says he does not laugh at those who, calling themselves self-perfected mahagurus on YouTube and Facebook, propagate Islamic mantras while being Hindu — that one is doing his proper work. It is at the vivek of the people commenting "guruji, guruji" and offering pranam that he feels pity, saying their minds are not working and they cannot see the size of the game being played with them.
How should a silver ring or kada for Chandra be worn?
Asked how to consecrate and wear a silver ring or kada for the graha Chandra, and what puja or sadhana to do for Chandra, the speaker replies with a question of his own: in what position is Chandra, that you should wear a silver ring or kada? For this, first get your birth chart analysed by a proper jyotishi or by a sadhak, and only then wear it. According to that there is a mantra — there is a tantrokta mantra too, and there are sabar mantras as well.
What is the use of a rhino-horn kada in tantra?
Asked about the use of a kada made from a rhino's horn, the speaker says its use is made in tantra in a special manner, and that its first prayoga exists in the sabar vidyas and the like — but that somewhere this prayoga has been forbidden to a householder. He says he does not know which panth the questioner is following with it, and that there are many things a householder is forbidden to keep at home.
Does a person who commissions Abhichar also worship deities?
Yes, and it comes first. Before performing Abhichar, a practitioner strengthens his own Ishta — and the guru teaching a lesser Vidya will himself have obtained the grace of Shiva or Mahakali in a Tantrokta form, with some particular Yogini or Gana accomplished.
What should a young sadhak without income do?
Asked how sadhaks of small age, whose studies are not yet complete, should obtain money for their pujan materials, he answers: do only as much puja-path as will run for you. Without doing particular vidhi vidhans, take up any one god or goddess and sing their stotra and stuti; pujan by very particular vidhi vidhan should be done only as an annual pujan and the like. Asked whether moksha is possible from excessive japa of the sabar mantras of Mahadev, he says moksha and mukti are possible from a sabar mantra, but up to a limit — for that there are other things too that have to be done.
Can Sabar mantras be used to cut these things?
The speaker says there are a great many Sabar mantra vidyas by using which these things can be cut. But a matter of imbalance can arise in that: when the cutting is done by things of this kind, they can turn back and cast their effect, their ill effect, upon you once again.
What is the well-known mantra for reversing a prayoga?
The speaker says the ordinary process for turning back an attack has one very well-known mantra: "उलटंत भेद पलटंत काया" — everyone knows it, and anyone who takes even a little interest in the field of tantra will have read it. But these things, he says, are not employed in that way; keep this in mind.
Which sabar mantras can be reinforced in the Shakambhari Navratri?
Those who have done the Rudra gan sadhana can do this to make it pushta as well. In the same way, all those making siddh the sabar mantras — whether Hanuman ji's Bajrang Baan, the Hanuman Chalisa, or besides them the Kali Chalisa, or among the sabar mantras the mantras of Gorakhnath Baba, or the Kshetrapal and Gram Devta mantra that has been given, the Gram Devi mantra, and the Hanuman ji mantras.
How does a dosha attach to a person during mantra japa?
He gives the case in brief. Suppose you are doing sadhana of some sabar mantra without the information. Whenever such mantras are told on the Shri Sabari Vidya channel, he says, it is always stated that before doing japa of that mantra you must certainly perform asan bandhan, dish bandhan and the rest, and the sadhana of Guru Gorakhnath, at least one day of each, and only after that take it up. If asan bandhan and the rest were not established for you, or some mistake has already been made, some negative shakti comes near you.
May phatkar and hunkar be added to sabar mantras in a havan?
Asked whether phatkar, hunkar and the like are all right in the havan of sabar mantras, he says only that a sabar mantra should be spoken exactly as it is, and nothing should be attached to it by oneself, because then the ling of that mantra changes. Mantras have also been divided into all three — masculine, feminine and neuter — and according to whatever we attach at the end, whether we add phatkar, whether hunkar, whether vashat, its distinction follows. If you add it of your own accord, its very nature will change; this is why it should not be done.
Why a devotional mantra rather than a kriya mantra for quitting intoxicants?
For leaving gutka, cigarettes and alcohol he says to use the salt; the salt vidhan and the sabari mantra will be put up separately. But he states clearly the difference: a kriya mantra, such as those of the shatkarma, names the person — if someone is to be killed, we use a mantra in which the person's name is put, kill this one, kill this one, and that is the meaning that comes out of the mantra. That is a direct attack. Whereas when you pray to a devi or devata in a devi mantra, praying that you be delivered from the enemy, saved from the enemy, protected from the enemy, and if that shakti gives him death, then indirectly you have been the cause there, but Bhagavati showed grace and did your enemy's welfare on that side. So no dosha will attach to you and the thing will also be done properly.
What is the difference in effect between a Dattatreya prayoga and a sabar one?
In just the same way, he says, if you use a tantra vidhi for getting alcohol, gutka or tobacco given up — if you use the Dattatreya Mala Mantra or any siddh mantra, take a sankalp, make the salt siddh or the sugar siddh, and feed or give it to someone, then the effect it gives will be of a different kind: it will be balanced. But if you use a sabar and so on, and an abhicharik prayoga falls upon the person in front, then he may even go mad. That is why, he says, rather than giving a kriyatmak mantra he tells all of you to do this mantra.
Where is the vidhan for Guru Gorakhnath ji's mantra?
Search the Siddh Sabari Vidya channel, he says, or the link is in the description of this channel — there is a link in the description of every video. Go into it, and do the Sumeru Sabar of Guru Gorakhnath ji first of all. There is a vidhan for awakening the Navnaths which you may do. There are two mantras of Bhagavan Gorakhnath and two separate vidhans; for the beginning, do any one of those two.
Nimbu bali in sabar mantra jagran nourishes the ugra deities
Third, the speaker turns to those professionally awakening a mantra, especially a sabar mantra: for the processes of mantra-jagran, he says, personally everyone gives a nimbu bali. Bali is given to ugra deities; through lemons those ugra deities are nourished, their capacity and shakti increase, and one's mantra awakens and becomes tivra.
Two-lemon rule when using a mantra awakened with nimbu bali
The speaker says the rule to remember is that whenever a mantra sidh-ed with nimbu bali is later used for anyone's tantra work or anything else, two lemon balis are due: one cut over (or near) the head of the person for whom the prayog is done, and a separate seva bali to the mantra's deity when the work succeeds or is completed — the bali for the work is one thing, the bali after completion another. With Mahabhairav, for example, if even 1% success comes, a bali in Mahabhairav's name is to be given at once, on completion.
Can Dattatreya's sadhana be done from a stotra rather than the mala mantra?
Asked whether, besides the mala mantra, the sadhana of Dattatreya ji can be done from some stotra, he says yes, it can, and that it will be told — when they begin a little work on the Siddh Sabari vidya it will be told then what can be done.
Dehleez raksha vidhan: Saptashloki siddhi, Kaal Bhairav ekakshari japa, samput path over a copper lota, and the water poured on the threshold
The vidhan the speaker gave has three parts. First, siddh the Saptashloki with 7000 Japa; the sadhak did this over six months, from Sharadiya Navratri to a little before Chaitra Navratri, though it was complete in three. Second, at chaitra-navratri take the Ekakshari bija of Bhagavan Kaal Bhairava, the single bija only, and do 1.25 lakh japa, extended to 4 lakh so that the bija became prachand; the sadhak already wore the Yajnopavita from his wedding and did proper sandhya with the Gayatri updesh of a good acharya. Third, from baglamukhi-jayanti, do the Samput path of the Saptashloki with that ekakshari bija, by the samput method on the channel, holding a copper lota of water with Gud, a few red or rose petals and a little rose ittar, praying that the house be fully bound, the dehri sealed, Bhairav ji's guard set on it, and any outside shakti that crosses it to do harm be destroyed and punished by him. A traditional Sabar Mantra with tantric pranav and bija, which he shared privately and does not give here, then sets the charged water in motion; it is poured on both sides of the dehleez, alongside the regular dehri pujan and the atta-deepak.
In which months are Sabar mantras awakened and strengthened?
The speaker says that when we come into siddhis, the Sabar mantra cannot be ignored. For those who do Sabar sadhana and keep Sabar mantras perfected, aradhana and sadhana should be done in the month of Shravan, the month of Navratri, the month of Kartik and the month of Margashirsh, especially for the awakening of mantras and for strengthening the mantras that have been awakened.
Why should krura prayoga be minimised in these months?
Because at this time, the speaker says, the devatas of the mantras are in a particular state — Sabar mantras will have some shakti or other, and to a great degree lok shaktis are certainly included in them — and they remain in their own charadi seva. When you use the mantra in a task, mantra chalan happens somewhere or other, and the siddha devata leaves that seva and moves; from this a dosha arises.
How much fruit does Sabar mantra japa give in Gupt Navratri?
It will give very good fruit, the speaker answers. When you do a Sabar mantra in Gupt Navratri it will give a great deal more fruit than ordinarily — but do the japa of only one single mantra.
Chained as a calf, the grown elephant never tries the rope again
When an elephant is small, when it is a calf, it is kept tied with great heavy chains, thick ones, so that it cannot break them. But that same elephant, grown large, is never tied with a chain — a small thin rope is wound near it and it is left, and the elephant never even attempts to break it. The reason is that from childhood it has been filled into his mind that he will not be able to break it. When he is grown he knows there is no gain in trying, that he will not break it. It is when the elephant goes mad that he breaks it.
The Shabar mantras have been tampered with, and Surya's niyam is very hard to keep
Tampering has indeed been done in the Shabar mantras as well, he says. And Surya's niyam is very hard — there will be much difficulty on not observing Surya's niyam. He will tell it, but will speak truthfully in it: if you wish to do the vidhi-vidhan of Surya, then you should first do yoga sadhana in a very orderly way. When proficiency comes in yoga, the kripa of Surya, of Bhagwan Surya, will be obtained quickly.
Nightly Baglamukhi sabar havan of sarson, guggul and kali mirch on apamarg wood against abhichar
The third task, for the night, was against the Abhichara itself: mix sarson, Guggul and kali mirch and do Havan on Apamarg wood with Bhagavati Baglamukhi's Sabar Mantra, 108 times daily. The speaker says the samagri is prepared and kept ready; in the evening or as night falls, first 10–11 opening Ahutis go in the name of Guru, Ganpati, Bhagavati and the kul's devi-devtas, then one mala — 108 ahutis — is offered while reciting the Aghor sabar of Baglamukhi. When the whole samagri begins to burn it is carried round the house and set down near the main door. This was the one part of the routine that was never allowed to lapse.
Bulk abhimantrit havan samagri so the daily Baglamukhi ahuti never lapses
The speaker says he also told the family that in a Parva Kala they should take about a kilo of Guggul and two or three kilos of yellow sarson and kali mirch — the Apamarg wood kept separate — put it in a large new vessel in which no food has been eaten, and do five malas of the Aghor Baglamukhi Sabar Mantra over it; it takes two or three hours and the whole stock becomes abhimantrit. Then, whenever the members who did the sadhana were away, anyone in the house could simply offer five or eleven Ahutis from it and show the smoke round the house — the niyam must not break. Feeding the cow, dog, crow and ants and lighting the lamp at the Shiva temple anyone could do; the path and puja only the two or three regulars could, so the rest did this much in their absence.
What are Sabar mantras, and who developed this tradition?
Sabar Mantras are regional, vernacular-language mantras (in Prakrits, old Hindi, Bengali, Marathi, etc.) developed by the Nath Yogis to democratize mantra sadhana for those without Sanskrit knowledge — said to work exceedingly fast, especially for worldly goals like healing or protection, when learned from a competent authority.
How does one speak with Kaal Bhairav once his Sabar mantra is siddh?
If it has become siddh, the speaker answers, what difficulty is there in speaking? Say hello, hello. Bhairav ji will speak from that side when the other man speaks — and you are not speaking from this side at all. If the mantra has become siddh, Kaal Bhairav ji will be waiting for when you will speak from your side.
Does one obtain a doot when the Kaal Bhairav Sabar mantra is siddh?
Why would one not obtain it, the speaker answers — one certainly would. Go and ask Kaal Bhairav ji; then he will not refuse. But he adds that the questioners should ask the person from whom they took the mantra japa and the vidhi vidhan they are performing, since that person will have full knowledge of which Sabar it was done with and which Bhairav it was addressed to. In Bhairav ji, in Kaal Bhairav, he says, there is a great deal more besides.
What sadhana is prescribed against a tormenting senior?
Do not be anxious, the speaker says. If you find an alternative — something else besides the job, or another job — then switch, taking your decision according to your household circumstances. If there is no way, then bear it and carry on. And along with it take into your life these two things: the anushthan of the Kamakhya Kavach with the sankalp, and the Bhairav Hriday. Both are given on the channel and will take at most five minutes; make them siddh once by an anushthan and then use them daily. Failing that, the Aghor Baglamukhi Sabar mantra has also been given, and can be used when the difficulty is very great.
Which mantras need shuddhi after a sutak, and which do not?
Asked how to purify the Sabar mantra of Ma Jalesa and the Kaal Bhairav Ashtak in sutak, the speaker answers: no — there is no need to purify a stotra or a kavach. It is the dikshit mantra, especially the one called the kula mantra, that needs purifying: the paramparagat gurus give the kula mantra, that is, the mantra which has been coming down in their kula from before. Second, the ishta mantra whose nitya japa you are doing. A stotra, a stuti, a kavach, a mala mantra — if you are doing a mala mantra a great deal — the Saptakshari, the Sahasrakshari and the rest, these do not need purifying.
Choosing a sadhana path without a physical guru, and the cost of doubting the chosen ishta
The speaker says that when there is no Guru or guide in physical form, a sadhak finds it very hard to choose a sadhana path — Pauranik or Tantrokta mantras within Sabar, which swarup of the Lord to worship, and above all which deity or Mahashakti to take as guru-swarup; the options are many but the capacity to decide fails. Even after choosing, he says, the doubt remains whether the choice was right, and once a sadhak starts to waver and suspect the Mahashakti he has accepted as Ishta Devata and guru, the full fruit of his sadhana will not come. He says the sadhana he gives against this is for every sadhak — new or old, Pauranik, Tantrokta or Sabar, men, women and sadhikas alike.
What should be spoken where a sabar mantra has the word "amuk"?
At the time of mantra siddhi one says amuk itself; when the prayoga is to be done, then one takes the name there. If the vidhi is of a particular kind — as with an akarshan or vashikaran vidhi — he says he explains with an example where and whose name is to be taken.
What vidhan can be done at Holi for masan kriya performed on women at home?
He points the questioner to the vidhi of the Mahabhairav mantra given on the channel, and to a sabar mantra of Batuk Bhairav given on the Siddh Sabari Vidya channel. With that sabar mantra one is to consecrate the object: make rotis of wheat, apply ghee drawn from cow's milk, and put gud in as well; make seven such rotis, wrap them in a banana leaf, then take the utara from the body of the person on whom the masani kriya has been done, and along with it take the utara of one water coconut, and give it into the Holika.
In a sabar mantra with an opening line, is that line said every time?
Asked, of the sabar mantra of Hanuman ji given for the house and for raksha bandhan, whether the line at the start is to be spoken every time in the japa or only at the beginning, he answers that it is to be spoken every time — the whole mantra is to be spoken every time.
Should someone of a sannyas parampara take up sabar mantras?
Asked by a questioner of a sannyas parampara whether he too may do the sadhana of sabar mantras, he says: if you wish to do work of lok kalyan, if your interaction is generally with people and you go among them, then by doing sabar mantras you can give benefit to somebody. Otherwise, being of the sannyas parampara, he thinks the questioner should do maximal naam jap of his own ishta aradhya, or whichever sadhana stands in his parampara.
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