Sakam Nishkam Sankalpa
Every question on the site tagged Sakam Nishkam Sankalpa, each answered from a timestamped source rather than a summary written from memory.
The two forms a Sankalpa can take: Sakam (desire-bound, taken when seeking a specific outcome) and Nishkam (desireless, taken when seeking only devotion, spiritual strength, and grace) — one of the two is mandatory for any scriptural ritual, since divine assistance is bound by protocol and isn't granted until formally requested.
182 notes from our sourcesNotes from our sources
Sankalp against enemies without naming them
The prayogas given on the channel are not prayogas but nivedan, the speaker says. Doing Hanuman Janjira you do not say "go and finish so-and-so"; the Bhairav vidhans have such things, but nowhere has he said to take a name — do that at your own risk, for you must have the strength to stop the enemy when he strikes back. If an enemy is to be punished, leave it to whichever aradhya you serve: do the paath and surrender it — "Hanuman ji, see my enemies, punish them" — not "make so-and-so my enemy's ruin". Naming is proper only for one who has made a devata siddh with that kind of trivacha. Otherwise take the sankalp of shatru-nash, but surrender it to your ishta.
Chamunda sandhi puja bali vidhan: the lamps, sankalp, offerings and aarti in order
The speaker gives the procedure. First light one of the three single-wick diyas and invoke Bhagwati Durga as Jatved Agni into its flame; that is the Karmasakshi Deepak from which every other lamp is lit. Holding Akshat, flowers, water and Dakshina, take Sankalpa with name, Gotra and place: to worship Bhagwati Chamunda in the Sandhi Kaal as far as one's ability, understanding and available upacharas allow, for the destruction of all one's enemies and of every tantric scheme and conspiracy worked against one. From the Jatved lamp light the first single-wick lamp in the Guru's name and the second in Ganesha's; then the eleven Chaumukh Deepak diyas in a row before the banana leaf — the nine in the middle are the nine forms of Chamunda, the one on one's left is Hanuman ji, the last on the right Batuk Bhairava — lit in that order: Hanuman, the nine, Batuk Bhairav last. Before every lamp place one coconut and one lemon, sprinkle all with Gangajal and give each a fine red Sindoor tilak. Holding akshat and flowers recite the Tantrokta Devisuktam — the recitation by which Kaushiki was invoked — and offer the flowers. Then the Bali: offer every coconut first, in the same order (guru, Ganpati, Hanuman, the nine Durgas, Batuk Bhairav), then cut each lemon standing upright, applying Roli and dropping a little water three times beside each from an Achamana spoon. Any stuti may follow; before Aarti set one camphor with two flowered cloves before every lamp and light it, then do aarti and Kshama Prarthana. The lemons are immersed under a sacred tree or in a river; the coconuts are eaten only by the household, never by outsiders. By Jagadamba's grace, he says, Chamunda destroys many troubles, sorrows and crises in a moment.
Same Baglamukhi stotra, different time: the sankalpa's purpose decides when to chant
The speaker says the real question is the purpose behind whatever Bhagavati Pitambara sadhana one is doing, because the effect comes according to the purpose contained in the Sankalpa. The mantra or Stotra stays one and the same, but the time of Japa becomes different for each purpose, and the effect changes with that time. He sums up at the end that only the sankalpa and the time are to be changed, and that when the stotra is used at the time matching its purpose the effect is very intense and very fast.
Baglamukhi japa only for grace and surrender: any hour, best at dawn
Asked when to chant if one only wants Bhagavati's Kripa, that all one's work succeed, that Bhagavati do whatever needs doing, and one is in her refuge, the speaker answers that all 24 hours are yours: do it whenever you wish, because Jagadamba is present every moment, and one who is surrendered to her need not look at timing. Even so, he says, bathing in the morning and doing it at dawn, around 4:00 to 5:00 AM, is the best.
Preparation for the Durga 108 names anushthan: preliminary puja, dress, direction and materials
Before the puja of Bhagwati Durga, the speaker says, first worship Guru, Ganesha and the Navagraha, then do the puja of Jagadamba as the vidhi and one's capacity allow, completing all the vidhans of Kalash sthapana if one is doing it. The sadhak wears red, faces east or north, sits on a red asana, and must apply a mark of rakt chandan on the forehead. Before Bhagwati he keeps at least 50 grams of tilak made of pure Ashtagandha or of kesar in a good box, and Haldi and Kumkum in separate vessels. Then the Sankalpa is taken and the path begun.
Sankalpa is required in both sakam and nishkam sadhana, and help from the Ganas needs its own vidhan
The speaker says that in the shastrokta vidhan a Sankalpa is prescribed, and it must be made whether one's sankalpa is sakam or nishkam (Sakam and Nishkam Sankalpa). Even someone who wants nothing from God except his bhakti, his shakti and his Kripa must make a nishkam sankalpa; someone with wishes makes a sakam sankalpa. In the same way, he says, taking the help of a Gana of any mahashakti has its own special vidhan, which differs from one Guru parampara to another; from his own parampara he will give the simplest of the many vidhans, so that ordinary people can use it for their welfare.
Tying the Devi's grace to worldly demands drives her attendant powers away
The speaker says that once experiences begin, a sadhak either tries to understand them alone — scriptures, YouTube, magazines, other people's accounts — and reaches no conclusion, since these things differ for each person, or goes to someone who knows the field. A right person, he says, will tell him plainly: do not get stuck in the experiences, keep doing the practice, Bhagwati's grace is clearly with you — but do not bring it down into material things. The moment the sadhak starts saying "if grace has come, let my debt clear, let me get divine sight, let the one I love love me back", he stops being nishkam and starts classifying what he wants; when it does not happen he reproaches the Devi about wasted seva, havans and money. The ishta feels no pain from this, but her Paricharikas, who live in our atmosphere and respond fastest, get angry and punish him — experiences fall away. This is not binding, he stresses; it is distance forming between the two sides.
Sankalp and opening puja for the eleven-day Bajrang Baan siddhi
The speaker says the first day's puja is done at a temple — "Ram" written on a Peepal leaf, or at least on five Tulsi leaves, offered there — after which one comes home, puts on red clothing, sits on a red woollen-blanket asana and does the usual Achamana and purification. Then, holding tulsi leaves, ₹11 and the coconut kept at home, one takes Sankalpa in plain Hindi (or Sanskrit if one knows it), pronouncing name, Gotra and place: for the grace of Hanuman ji, for the siddhi of the bajrang-baan and for its full effect whenever one uses it, to awaken it by 11 recitations daily for 11 days from today — 11 at least, or 21 or 27 as one's capacity allows, since the full Bajrang Baan is fairly long. Everything in the hand is set down by Hanuman ji unbroken; the coconut stays there. Before the sankalp a Karmasakshi Deepak must already be burning (one lit since morning is fine). Then guru and Ganesha puja, remembrance of the Kuldevi, and puja of the Ram darbar first — water sprinkled and tilak given to Shri Ram, Mata Janaki, Lakshman, Bharat and Shatrughna, on a vigraha if one has it, otherwise on the photo.
Is it right to measure punya by material prosperity?
Comparing paap and punya with materiality seems correct up to one level, he says, but when you become wholly absorbed in it — holding that if we are a punya-atma then we must be crorepatis — there you go wrong. He adds that dev-prapti never occurs while both paap and punya remain, and that in the very chase after punya a person commits many offences.
Ten days remain to select the sadhana and become fixed on it
So bhaiya, ten days remain, he says — the 13th has been taken as the date, and today is the 2nd. So at least ten days are in hand; prepare yourself mentally, that the forty-five days are not to be let go waste. Wherever you are, in whatever state, according to desha, kaal and paristhiti, we will certainly do sadhana. Which sadhana you will do, you may take time to select — there will be more discussions and from them you will decide, ah, this we must do; select it yourself, and once you select it, become fixed that this alone is to be done, and begin the preparation.
What sadhana is there for getting a house of one's own when the vastu is bad?
Asked by a listener living in his aunt's flat, where the whole vastu is upside down and there is a toilet in the ishan kon, for a sadhana so that his own separate house may come about, the speaker says: taking this very sankalp, perform the anushthans that were described yesterday.
What clothing, asana and direction are prescribed for this sadhana?
Wear any one of the three — red, yellow or white cloth; if you wear white or yellow it is most excellent. Keep an asana of wool, of blanket, or of kusha. The direction may be any of east, west or north, chosen according to your convenience. Then take the sankalp for that intractable work — only that sankalp, for that work alone.
How should the sankalp be worded?
The wording he gives is: Prabhu, this work is intractable, let this work be completed, this is a dharma-yukta work, no one is going to be harmed by it, this work of mine is not getting done. Please give such kripa upon us that this work be completed swiftly, and let all the obstacles present in the path of this work be destroyed.
What lasting result does the forty-day Bhairav sadhana give?
Then these things bear fruit, he says, and once Bhairav ji's kripa has been obtained — once Bhairav ji has given kripa and you have done this work — you will receive benefit from these 40 days of sadhana for the whole of your life. Even though you have done a kamya prayoga directly, many kripas of Bhairav ji are nevertheless obtained in it. Any person at all may do this seva puja.
What happens when the process of sadhana is skipped?
If you do sadhana and skip the process that should be followed, wanting straight away that this or that be done, the harm is yours: your shraddha will break. When that thing is not obtained, shraddha breaks; and when shraddha breaks, the person himself does not worship, does not let his family worship, and if he finds anyone else he tries to turn him negative too. The one aim of his life becomes to make everyone a nastik, saying nothing happens, do not worship them.
When does the worship of one deva alone become possible?
That comes further on, the speaker says. When, performing all these karmakand in an ordinary way, the kamanas begin to be freed from your mind, when it makes no difference to you what good or bad is happening, when you rise above all of it — then everywhere you will see the very one you worship. Then you need not worry about Krishna or Kali, that we shall worship only Krishna. Bind him in any one form: if he is mother, keep him in the form of mother; father, in the form of father; sakha, as sakha; guru, in the form of guru.
What are the eleventh and twelfth adhyayas of the Saptashati used for?
The eleventh adhyaya, he says, its full paath through the eleventh adhyaya is for the pleasure of Bhagavati, and the twelfth adhyaya can be done independently for the fulfilment of one's own wishes and desires.
What Saptashati samput is prescribed for obtaining a work-from-home job?
Asked what upay to do for obtaining a work-from-home job, he says: whatever the desire is, this time do the Saptashati making a samput with the mantra "Yam yam chintayate kamam tam tam prapnoti nishchitam", at night; and in the sankalp keep only one single desire, the work-from-home one. On the last day, apart from the samput mantra, do one svaha ahuti, and in the Saptashati either the ahuti of the Tantrokta Devi Suktam or the ahuti of the eleventh adhyaya, mixing ghee and kheer.
What is the method of the Saptashati nishkeelan (unkeeling)?
One vidhi in it is this: on an Ashtami or Chaturdashi of the Krishna Paksha, whatever property you have in material terms — house, vehicle, ornaments, jewellery, dwelling, your children — all these things are to be offered at the feet of Bhagavati, having made the sankalp mentally. That is, the bhaav is to be brought that, Ma, you are the maharani, you are the rani, you are the master, we are servants and workers; we accept these things through you and will use these objects like a servant.
Why a wish-driven sadhana reaches a deity's ganas before the deity himself
The speaker says neither he nor his listeners have the capacity to please Mahadev himself directly: when anyone serves a great shakti, it is that shakti's Ganas present in the field who receive the words first, because the field is divided and every power has been given its responsibilities. Nishkam sadhana and bhakti, he says, take one very quickly near Ishwar and connect one directly; but a sadhana done for wishes and for power never goes straight to Ishwar — it must go step by step, and one's mistakes are examined there, which is why so many sadhanas give no fruit.
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.
How is the fierceness of the Rudragana mantra seen?
If the desire is to see that mantra's fierceness in very great measure — to see and know it in an utterly fierce form — then, the speaker says, taking the sankalp properly, if japa of those mantras is done near the temple of Shiva ji on a night of this kind, then somewhere or other, in one form or another, that darshan begins to occur over the night. But how you will then manage the situation after the darshan has been given is your own affair.
What if one has already eaten before the archan?
If you do the archan on tomorrow night, the speaker says, and you had eaten and drunk — he says it again, there is no difficulty. You had eaten and drunk; do snan and the rest, put on auspicious clothing, let the asana be washed and everything be in good order; now make the sankalp and perform the archan in this manner, having done the smaran of guru and Ganapati, and then do the sahitya archan.
What sankalp is made during the deepdaan?
In the deepdaan, make the sankalp: "O Bhagavati, being always pleased, may you dwell in my kula", the speaker says. If it is possible, light sixteen lamps and then do her sahitya archan at the night hour — that is exceedingly divine.
One sankalp per Rudragana sadhana, and it must be in keeping with dharma
The speaker says the Rudragana sadhana is done with only one Sankalpa — either for spiritual progress or for a material wish, not a list. He is fully confident that Rudra's ganas, by the grace of Mahadev and Narayana, will complete whatever work is taken up with one sankalp; if the sankalp is dharma-yukta, in keeping with dharma, it fructifies at once — you have to be in the right, he says, and then it happens.
What is done on the way out of Kamakhya?
When you have done japa there in this manner, then on the way back you need not go to Umananda Bhairav ji again; but present yourself in the main Kamakhya kshetra near the Saubhagya Kund, make a sankalp in his name, do japa for two, four or five minutes, do japa of his nama mantra, offer flowers into this kund, and make pranam — that, Prabhu, we are now going from this kshetra to our own place; grace us that our japa may stay successful and our life be successful. He will balance it.
How is a sankalp worded for grace in future sadhanas?
Speak that very subject. As, for example: Navratri is coming now, and at present you are performing the upasana of Bhagavan Narayana and doing the path of the Gita. If you want grace in the sadhana you are going to do in future, then say — I am performing today's anushthan for this purpose, that I may obtain the capability for the sadhana that is to be done in the coming Navratri, and that your grace may be obtained.
Akshat and pushpa in hand, the sankalp names one's place, state and gotra.
Taking akshat and pushpa in the hand, the sankalp is taken for the purpose of accepting Bhagwan Datta in the form of guru. In the sankalp you will name your place, the name of your state, your gotra and so on. The speaker pronounces an example aloud which listeners may hear and write down.
The sample sankalp runs from kalp and manvantar down to the tithi, the gotra, and the purpose of accepting Dattatreya as Sadguru.
The speaker pronounces a sample sankalp: Hari Om Vishnu Vishnu Vishnu, remembering Shrimad Bhagwan Mahapurush, in the Shri Shwetavara kalp, Vaivasvat manvantar, the 28th, in the first charan of Kaliyug, in Bhulok, Jambu Dweep, within Bharatvarsha, the state named Sikkim, the place named Guwahati, near the Kamarup Kamakhya peeth, at his own home, in the auspicious month of Margashirsha, on the Shukla Paksha Panchami tithi, in the morning — born in the Vishwanath gotra, Rudranshu — taking the sankalp to complete the pujan paath and the dev diksha vidhan for accepting Bhagwan Dattatreya in the form of Sadguru.
The sankalp closes with a prayer to be accepted as a disciple and guided lifelong, offered with 'Shri Dattatreya Gurudevaya Namah'.
He prays: may Bhagwan Datta bestow grace on me, accept me in the form of his disciple, and casting his glance of grace on me lifelong, always guide me as a son, as a daughter, as his disciple. The sankalp is offered to Bhagwan Datta with: Om Vishnave Namah Vishnave Namah Vishnave Namah Shri Dattatreya Gurudevaya Namah. The flowers are then offered at the feet and the sankalp is complete.
Shri Samba Shivaya anushthan outside Mahashivratri: start days and minimum count
The speaker says that outside Mahashivratri one may take the sankalp from the monthly Shivratri, which falls in Krishna Paksha between Trayodashi and Chaturdashi (ask a pandit for the date), or at any auspicious time in the month of Shravan, or from a Monday or Friday with a good muhurta, and proceed in exactly the same way. The number of days and daily count are one's own choice — five days at 100 or 11 malas, a sankalp of 51,000, 21,000 or 27,000 — but the first anushthan must be at least 27,000, one thousand for each of the 27 nakshatras, and no havan is needed. Taken from one Shivratri to the next, a full month at 108, 100 or 27 malas daily by capacity, is very excellent.
Sankalp for the Shri Samba Shivaya japa and why it says yathashakti
A Sankalpa must be taken, the speaker says, even a simple one: holding a flower, Akshat or just water, say that for the supreme grace of Mother Bhagavati Parvati and Bhagavan Sadashiv and the fulfilment of all one's material wishes, one resolves to chant this mantra of Sadashiv and Parvati yathashakti — according to capacity. Yathashakti, he explains, because a newcomer who vows 100 malas may be in a bad way by 50 — the test is on — and then not know whether to go on; with yathashakti one can surrender even at 50. As devotion and surrender to Shiva and Jagdamba grow, they increase one's capacity; ask Bhagavati and Sadashiv to bring the japa to completion and they will give the strength.
How is a Navratri sankalp completed if menstruation breaks it?
Yes — if a sankalp is ever left incomplete in the middle for this reason, the speaker says, then on the day nivritti happens and the hair is washed, one should do the pujan of Bhagavati and make the samarpan.
Why should the parthiva Shivling vidhi be learnt in person?
If you learn it, it will be of use to you for your whole life, the speaker says. Doing the full vidhi-vidhan like that will not be impossible, but if you learn it once from someone in front of you, by calling them, it is much better. He would say: learn it, if you must do pujan by making a parthiva Shivling.
With the dhuna running and the house in protection, the sankalpa for artha is taken — so that no utpaat breaks out the moment the anushthan begins.
The dhuna will keep being given, things will keep becoming prachand, the house and family will remain in protection — and then, he says, do there the sadhana of Lakshmi ji, or of Bhagwan Bhairav ji, or of any other devi-devata, panchakshari or any other, with the aim of obtaining artha, taking a sankalpa with the desire for the attainment of artha. Then whatever calamity or obstacle comes will keep being destroyed, and it will not give an effect such that as soon as you did the anushthan an utpaat broke out. Bring a protective disposition, he says.
One divine night, done with the fruit left aside — when Mahalakshmi gives, she gives, and then you will know what she gives.
If it is possible, do it — one divine night only. You will come to understand a great deal, he says. Do it and leave the fruit aside: when Mahalakshmi will give, she will give, and when she gives you will understand. When she has given it, then you will know what she gives. But do this on the night of Sharad Purnima, and do not do it with the purpose of obtaining Lakshmi alone.
Those who have done the 64 Yogini and the Durga Ekakshari especially should not skip it — a prayoga of one night, and this year falling on a Monday.
Those especially who have done the 64 Yogini and the Durga Ekakshari and all these, he says, should certainly do it — it is a prayoga of one night only. Because the tattva you need, life needs, everyone needs: wealth is needed by everyone, there is no one who does not need it. And wealth is not only this: buddhi too is wealth, intelligence too is our wealth, pragya is wealth. Take a sankalpa of that thing and do the paath or havan on that night, because it is a special night; and it is on a Monday.
How should one sit down to learn the Saptashati?
One learning it should never take a sankalpa for learning, the speaker says. Sit separately with purity at some clean place; even sitting on the bed is fine if it is clean, with a washed sheet spread — but do not sit on the one you eat on. Wipe the chair you sit on, clean it, then sit comfortably, put headphones on your mobile and learn shloka by shloka.
What is the actual procedure of this deepdaan?
He says that in all these there is no question of any special mantra at all. There is a lamp; it is to be decorated at ease, oil is to be poured, a yantra is to be made — the whole thing was shown by making a video; decorate it beautifully; the vidhi of sankalp and the like has been explained; offer bhog and then light the lamp. And after that, if possible, do mantra japa for five or ten minutes, or for as long as the lamp burns. It will give a very particular effect.
When in a puja should nyasa be performed?
He says nyasa should be done daily: whatever mantra paath you perform, whether it be the Bhavani Saptakshari mantra or any other mantra, nyasa always has to be done after the sankalp. The sankalp we take at the beginning — at the outset, after doing Ganpati or svastivachan and the like, we will take the sankalp then and there. After that we will do nyasa, when we go to do the mantra paath, when we go to do mantra japa.
Sankalpa paath of the Bhairav Sahasranama or Kaal Bhairav Ashtak, and the five camphor aartis
After the dhoop, the speaker says, do a paath of the Bhairav Sahasranama or the Kaal Bhairava Ashtak, taking the Sankalpa "O Bhagavan Bhairav, free me from this affliction". Then Aarti with a lump camphor tablet in which two cloves are placed, shown five times and kept near Bhairav ji; make kshama prarthana, say that all the Punya is dedicated to Bhagavan Bhairav, release water and come away.
Is giving daan after a grahan also a problem?
No. The speaker says that there you are doing daan after making a sankalp, and there is no difficulty in that for you — you are giving daan to a worthy person after a sankalp. That is a separate matter. But if someone comes directly asking, posing as your well-wisher and your friend, saying he needs such and such a thing, then keep particular attention on all of these things.
What sankalp should be taken before the samputit path?
Take this in the sankalp, he says: whatever kinds of tantra are in this house, whatever prets and pishachs are in this house, however powerful they may be — O Hanuman ji, O Pavan Putra, O son of Anjani, I take the sankalp of reciting the whole Hanuman Chalisa with the samputikaran of one chaupai composed by your supreme devotee Goswami Tulsi ji Maharaj, भूत पिशाच निकट नहीं आवे महावीर जब नाम सुनावे. Destroy all the prets and pishachs in my house, family, place and dwelling; remove them from here. For this purpose I take the sankalp of reciting your path.
Should a person be karma-pradhan or bhakti-pradhan?
Read both karma yoga and bhakti yoga in the Bhagavad Gita, the speaker says, and walk according to what seems proper to you. In his own view, one should do karma and surrender the fruit of that karma to one's aradhya — that itself is the greatest bhakti and the greatest karma.
Jagadamba willed the Navchandi at Govardhan, and its fruit is surrendered to her
Whatever we are doing now, the speaker says — as we have come live, as today, on account of all of you and through our medium, the Navchandi is happening at Govardhan Parvat — we should not say that we are having it done, that we did it. That should not be. If that happens, then there is difficulty. This should be the bhava in the mind and we say it too: there is no capability within us; it was Jagadamba's wish, she had it done, and to her that fruit is surrendered, to her that work is surrendered.
What sankalp should be kept for the first 11,000 paths?
Know that merely by the effect of the Ashtottar Shatnam, when you begin its path — first of all, up to 11,000 paths keep only this sankalp: that this path become siddha, and that the kripa of the deity whose you are doing it be obtained by you as swiftly and as soon as possible.
Once the path is siddha after six months, a sankalp of 1,100 paths within 11 days is taken for a specific material aim
Suppose you have done this path for six months. The path has become siddha, the kripa too has been obtained, and paths will open for your advancement. After that, even if you have some material desire, then take the sankalp that for such and such a purpose we take the sankalp of doing 1,100 paths of this Ashtottar Shatnam within 11 days. That then is its prayoga vidhi.
Which of sankalp, viniyoga and nyasa must be done daily during a sadhana?
Asked which among the processes of sankalp, viniyoga and nyasa are to be done daily in the sadhana kaal, on each day of the sadhana: whatever the mantra anushthan you are performing requires — whatever things are necessary according to it, you should do all of them.
What sankalpa is given at the yajnopavita sanskar?
Whenever a person's yajnopavita sanskar takes place, the speaker says, the mantra upadesh of Gayatri is given, and at that time the person is certainly told, and made to take a sankalpa, that lifelong he will give arghya to Surya.
What niyams apply to a Surya anushthan?
Mistakes of what kind? Brahmacharya observance first of all, the speaker answers — brahmacharya should be observed in both mental and physical form. Their puja should ordinarily be done for a minimum of twelve days, though you may do even one day if you wish. If you have brought it into your nitya niyam it is not necessary there, but if you have taken a sankalpa of an anushthan, then you must observe the niyams, along with sattvik food and the other ordinary rules.
Can apsara sadhana be done with a sankalpa for a good wife?
Ordinarily, the speaker says, if in your life you wish — as in the questioner's case — that you obtain a beautiful and good dharmapatni, a life-companion who walks the path of sadhana, then if you take a sankalpa and do apsara sadhana for that, that grace will come. For the attainment of grace there is absolutely no difficulty.
What exactly do you promise at the khunta in the morning?
You say that at the evening time, at the time of pradosh pujan, we will come to this place of yours and take the dust of the hoof of Bhagavati Gau Mata, or the dust of her feet; and whatever prayoga we may do in connection with it, grant us success in it. He explains that when a thing is to be brought, an invitation is given a day before — and since it has to be in pradosh kaal, you give the invitation that same morning.
Does Gita recitation in Pitru Paksha need a separate Sankalp for the ancestors' satisfaction?
The ancestors are named inside the Sankalpa itself rather than in a separate one — either directly, or by routing it through your Ishta Devata: by Narayana's grace, for the satisfaction, contentment and nourishment of my family's ancestors.
The Ratri Suktam mantra may be recited under a Sankalp for Maa Tara
Yes — the Ratri Suktam mantra can absolutely be recited, taking a Sankalpa for the pleasure of Maa Tara.
How is the Sankalp for mantra Siddhi taken during an eclipse — mentally or aloud?
Complete the Ganapati (Ganesha) pujan and the Sankalpa before Sutak begins, not after. Then in the evening recall it mentally as being under the previously uttered Sankalp. And take the Sankalp aloud — not mentally.
Can a Ganesh Chaturthi sadhana be begun while an annual vrat is running?
Yes. Asked whether, having begun an annual sadhana from Hal Shashthi, one may also begin the month's sadhana from Ganesh Chaturthi while it is still running, the speaker says yes — if you can manage it there is no difficulty; you may do both sadhanas.
A householder's Namah Shivaya purashcharan beside a siddha's samadhi
The speaker says the sadhak began with ordinary japa and then started a Purashcharana: daily abhisheka of Bhagavan Shiva with his whole parikar and parivar, dehri pujan of the Shiva temple, bathing Shiva, applying fragrant itra, drawing Tripundra, and then at least 251 malas of the Panchakshari every day, about 25,000 japa. He sat near the samadhi of the siddha baba at that temple, away from the small garbha griha, looking towards Shiva. His Sankalpa was completely clear: that the land dispute be settled at the very earliest, that he seeks forgiveness and does prayashchit for his father's offence, and that Shiva show grace on his kul and grant him the land. Though from a farming family, he made the time for this daily.
Sankalp of the Pitru Beesa prayog and its siddhi over the paksha
The speaker says that if this work is done daily in this way from Poornima up to the Amavasya tithi, the Pitru Beesa becomes siddh for the sake of the Pitr. The Sankalpa to take is only this: that the pitr of my kula be satisfied and at peace, that they obtain tripti and do my welfare; and that whatever dosha connected with the pitr is present in the kundli of anyone in my family be pacified, and the Pitru Dosha be quieted.
Must the japa of a mantra anushthan be done in one sitting?
The speaker says you may do it — ten malas may be done as five and five. But if you are doing some particular anushthan, then what will your arrangement for food and water be? In the morning you may do it fasting; in the evening, how will you do japa after eating a meal, having eaten salt? This work, he says, can be done only in Navratri; at other times it can be done too, but the sankalpa should then be made accordingly.
Can one choose to obtain a deity's kripa for oneself, by sankalpa?
Asked whether one can touch or choose these things oneself, the speaker says why can you not choose — take a sankalpa according to your wish and accomplish it.
How should a practitioner who has gained capability conduct themselves socially?
Come into society as little as possible, keep few friendships, and hold no attachment. If someone abuses you, abuse them back if you must — but never turn your Tapobal on them. Say four words and walk away; do not sit with water in hand and curse.
Is there ever a case where a practitioner should curse?
Where a genuine atrocity has occurred — he cites a child harmed abroad — and no other path is open, then you should. Take a Sankalp on the merit of one lakh of japa asking the Goddess to deliver just punishment swiftly. Used to harm, the same act rebounds on you.
The Sankalp is taken with water in hand, and the Kul Bhairav's Khappar is lit first
Take water in hand, state your name and Gotra, and say that on this Kuldevi Saptami you are performing this worship to the best of your means for your Kul Shakti's pleasure. The Khappar on your right is the Kuldevi's, the one on your left the Kul Bhairav's — light the Bhairav's first.
What should an ordinary householder sadhak hold on to?
Stuti too is dear to her: do as much of the Shri Durga Saptashati and Shri Chandi path as you can — the Saptashati is Jagadamba's very heart, and the greatest matter of Mai's pleasure comes from it. Many great tantriks are found on YouTube saying that at first they used to do the Saptashati and later left it, then did this and that, attained tantric siddhi, then the shamshaan — that, he says, may be their own personal matter. Ordinary householder sadhaks should take hold of the Saptashati ji and go on, doing it in Hindi itself.
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.
What goes wrong when a nishkam vidhan is performed with a sakam motive?
We make this surrender so that the Saptashati becomes utkilit, but somewhere inside there is a self-interest — that these mantras should be so well used that we first become full of wealth. That is the mistake. The vidhan that exists is nishkam, but you are doing it as sakam; so the fruit too comes out as a khichdi. You think you are being clever, and Jagadamba is Mahamaya — she plays the whole game with you.
What should a householder do who cannot hold forty days?
Shorten the observance, not the rules. Do five days — Monday to Friday, or Tuesday to Saturday — take a two-day gap, repeat. When five days is habitual, go to eleven, then to a full fortnight from Pratipada to Purnima. Within a year the forty-day rule can be carried comfortably.
When should the Batuk Bhairav Anushthan be held, and with what Sankalpa?
From the Ashtami tithi of the Krishna Paksha, or during the Navratri falling in March–April. The Sankalpa is for Batuk Bhairav's full grace, for his grace to remain over the lifelong sadhana to come, for no obstacle to arise in any sadhana, and for every sadhana to complete under his protection.
After the ten days: eight daily paths for life, yearly repeats, and the promise of a fulfilled sankalp
The speaker says the path is not to be dropped once the ten days end: at least eight paths daily, morning and evening if possible, for six months without a break, and in his own view for life. The ten-day Anushthana itself should be repeated every year whenever Ganesh puja comes or in any month that suits, and repeating it every month is best of all. If one keeps this up for a whole year, he says he gives it in writing that the sankalp one is doing it for cannot fail to be fulfilled, however strong the thing written in one's Prarabdha, if Ganpati bestows his grace. The wish must be dharma-yukt, not against dharma: a son, children, wealth, vidya, success in a competitive exam, continued for one year.
What kinds of wishes may be made the sankalp of this Shravan vidhan?
Any wish of yours that is dharma-yukta, he says — victory in a court case, protection from enemies who are tormenting you, protection of life, the attainment of wealth, victory in any field, trouble at your workplace, trouble from bhoot and pret, any trouble at all. In the sankalp with which you perform the pujan you will obtain exceeding success, and Bhagwan Shiva will certainly show grace.
Why does the fruit of japa not come immediately?
Understand two subjects very well, the speaker says: when we begin japa, we worry most about immediate fruit, how the fruit may be obtained instantly. But it is a rule that whenever any devata makes an entry into our life, and if he becomes direct, then he too has his own mahima, he too has, one may say, his own self-respect. When he comes he will certainly remove our sufferings and calamities — but what is it that we ourselves want?
What determined the help Hanuman ji gave Tulsidas?
What the purpose of his life was — in that Hanuman ji gave him support, the speaker says. It was a divine purpose; the bhav were divine; he wished to please Bhagavan Shri Ramchandra ji Maharaj, and in accordance with that Bhagavan Hanuman ji supported him. Whatever bhav remains in your life, in that same manner the dev shaktis will cooperate with you there.
Will a devata stay with someone whose bhav is only material?
If our bhav is only material wealth, the speaker says, then for material wealth no dev shakti becomes direct in that way and remains anga sang, as Bhagavan used to remain with Tulsidas ji. Nowhere in the life of any devotee has this happened, except one who has stayed surrendered to his own devata, to his ishta aradhya.
Why do desires have to be fulfilled before darshan?
The demand is for all four purusharthas, the speaker says. You will not ask directly for moksha; and even if you do, the contemplation will run that there should be a house, a car, that this should happen for our son, that for our daughter. While that contemplation remains, you are still in desires — so the desires will be fulfilled first, before they become direct. And when material desires remain, the devata will never become direct in the form described in the dhyana mantra you recite.
Can a kavach be used for a purpose other than protection?
Asked how any kavach may be done for some other material kamya besides protection, the speaker says that it is written in the phalashruti that all kamyas too will be accomplished. Make the sankalp of that kamya. Taking a clove in the hand — see, the kavach is not only for protection; it is for everything. It is given in the phalashruti itself. So you can also make that sankalp separately.
May a wife wear the Baglamukhi kavach?
For the rest, having made your sankalp there, sit at the place and do your japa, he says; then you may also do manas upachar pujan and the like. The asana and the mala should certainly be used. Asked separately, he says the kavach of a Baglamukhi anushthan may absolutely be put on one's wife.
What is done immediately after sitting on the asana?
Sitting on the asana, first complete the opening procedure of achman and so on. After that, first recite the Guru Stotram. He has not kept a svastivachan: since svastivachan means Vedic mantras and Pauranic shlokas, one may either pronounce those or recite the Guru Stotram, so he has put the Guru Stotram directly. After that comes the taking of the sankalpa.
How is the sankalpa to be taken and in what language?
Instead of writing the Sankalpa in Sanskrit he has written it in Hindi; take the sankalpa in Hindi. Take akshat, pushpa and jal in the hand and speak it: Hari Om Shri Vishnu Vishnu Vishnu, remembering Shrimad Bhagavan Narayan, in the Shri Shwetavaraha Kalpa, the Vaivasvata Manvantara, the 28th, in the first charan of Kaliyuga, in Bhulok, Jambudweep, Bharatkhand, Aryavart, Bharatvarsha — then say your own state and place.
Those near Kashi name Kashi and Bhagavati Kashi Vishalakshi, with the bank of the Ganga they stand on
Those who are near Kashi will pronounce Kashi as well, and will also pronounce Bhagavati Kashi Vishalakshi. Which bank of Ganga ji you are falling on, which side — south or north — that too may be pronounced. Pronouncing all these things in the sankalpa raises your own manobal, he says, and the kripa of these shaktis is also obtained very well.
Which time details are pronounced in the sankalpa?
Pronounce the residence, village, town and mohalla. For the current month take Shravan maas; pronounce whether it is Shukla Paksha or Krishna Paksha — the paksha will change twice, once Krishna and once Shukla. See the tithi each day and say it — if it is Pratipada, then Pratipada. For the day, if it is Monday say Chandravar, or say Bhaumvar or Mangalvar, whichever vaar it is. For kaal, whether it is pratah kaal or sandhya kaal.
What is said if one does not know one's gotra?
Speak the gotra and the name. If someone does not know the gotra, pronounce the Kashyap gotra. Then speak your name. After this the kamana of your puja and anushthan is to be stated.
What kamana does he prescribe in the sankalpa?
What is written, he says, is: for the obtaining of the full kripa and ashirvad of Bhagavan Devadideva Mahadev and Mata Parvati; and by their kripa, for the destruction of the sins accumulated over births upon births, for the shaman of all known and unknown doshas; and by the kripa of Shri Shiv-Parvati, for the purashcharan of the Shiv Panchakshari mantra — today, with the upacharas available, the abhishek of Bhagavan Shiva together with the Panchadeva and the kula, together with the kula shakti, and yathashakti the japa of the Panchakshari mantra, I take this sankalpa.
How is the sankalpa framed when calamity comes later in life?
Whenever vipatti comes in your life, the sankalpa was given above in this same PDF; take in the sankalpa the resolve for the work to be accomplished and to succeed — that such and such a person has this kind of disease, or this is Abhichara, this is a tantra-mantra badha, may it be destroyed and may he be protected; for this purpose, O Bhagavan Mahamrityunjay, we are performing this anushthan. And then do Mahamrityunjay with Panchakshari samput.
What should those living abroad say in the sankalpa?
Asked by Mahesh ji what those who live in Russia should say, he answers that then the whole of America will have to be pronounced. He says he will write one out and put it in the Telegram group — what the sankalpa should be according to the east, which side it falls from Bharat, how it stands with the Ganga, the whole subject; he will write it once and send it, because until now he has not given a sankalpa for America either.
Which tithi is named in the sankalpa when it changes during the day?
Asked whether, if the tithi changes between morning and evening in a single day, one should say in the sankalpa the tithi at sunrise or the one presently running, he calls it a very good question and answers that both tithis will be pronounced — you will say both. For instance, if Dwitiya follows Pratipada, you will say Pratipada, and thereafter Dwitiya tithi.
May a local river be named in the sankalpa?
A questioner says the Bhima river, which comes down from Bhimashankar, flows only a kilometre from his house, and asks whether he may say in the sankalpa that his village is situated on the southern bank of the Bhima. Absolutely, you may say it, he answers — determine the direction from a map, or from a sense of it from your own place.
Should a desire be attached to this worship?
Yes — at this time worship with a desire; it is not that you should not. But take one principal desire rather than fifty kinds, make the Sankalpa for that single one, and worship and offer Archana through the four days with it.
What must be done with the Tapo-bal earned at a Parva Kala?
Learn to conserve it. Whatever japa and austerity you perform at a Parva Kala — Navratri, Shivratri, the Ambubachi Parva, the Bhadon Amavasya, Chaturdashi, Tara Amavasya — never take a Sankalpa with it and do something for anybody, unless life itself is in danger. Store it well, and use its interest.
What kind of Sankalpa should never be written?
The speaker reads out, without names, what he has been sent: a person's name and his father's name, with the request that a Sankalpa be made for this man's speedy Maran. Such remarks are being written in the Sankalpa, he says — this is the state of malice that has been reached.
What should a sankalpa against a person causing harm ask for?
That this person is causing harm in this manner, is acting against Dharma — Lord, grant him a fitting punishment. That is what the Sankalpa should be. The prayogas of Mahabhairav and the rest do carry the enemy's name and Gotra, but never take the Sankalpa of his Maran.
What of a Sankalpa asking for the death of an enemy's child?
The speaker recounts one such: that so-and-so, who harmed me in this way, may his child soon attain death. What malice is in the man who writes such a Sankalpa, he asks — and if that Sankalpa were taken and the child did die, who bears the fault of it?
What should be asked for instead of an enemy's ruin?
Why do you not say, make us capable. Why do you not write in the Sankalpa that we may obtain the Siddhi of the mantra, that Bhagavati's grace may come, that we may become capable — that your capacity increases so far that he dares not stand before you, that your inner splendour grows so that he cannot meet your eyes.
Is punishing an enemy ever a duty?
A time does come when someone causes harm from the other side, and then it becomes one's own work and duty to give him punishment. That is proper. But there too you will give the punishment within Dharma, not devoid of Dharma — Bhagavan Krishna did not have anyone's child killed in order to kill a child.
Which desires are proper for the Ambubachi Anushthan?
In the Kamakhya Ambubachi Parva, worship with a desire — but keep the Anushthan wholly gentle, with some one desire of your own: someone's job, someone's business, the destruction of an illness. These are proper desires, as is asking that capability be obtained. Do not make some outlandish desire at this time.
May a Vigraha be moved daily during a sadhana?
If in the sadhana period you are performing a daily Avahan and a daily Visarjan, then you may move it. But if you have taken a single Sankalpa for twenty-one days or forty-one days, then during that time the Vigraha should not be moved.
How was Ganesh made, and what was he told?
From the Ubtan, the film on her own body, she formed a figure complete in every auspicious mark and by her Sankalpa-shakti gave it life. He asked what her work was; she said — you are my son, become my doorkeeper today, and let none enter my house without my order, not even by force.
What is the daily procedure of the Chaturthi vrat?
Bathe in the morning and make the request to Brahmins for the vrat; take the Sankalpa, worship with Durva, and keep the fast. When the first watch of the night arrives, bathe again and perform Ganesh's worship — making an image of metal, coral, white Arka or clay, and consecrating it.
Why do a fifteen-day purashcharan rather than join a one-day anushthan?
The speaker says the anushthan done on behalf of everyone on these three chief days will be posted in the group and, if possible, published on YouTube, and listeners may have their sankalpa made. But that anushthan is of one day each; you should do the full fifteen days for your own welfare, because so many Mahavidyas and mahashaktis are arriving in this purashcharan that it will give many times more benefit.
Does the Kamakhya archan need to be commissioned separately?
Asked about Kamakhya Mai's archan and sanatan seva, the speaker answers that there is no need to do anything separately: whatever will be done on Akshaya Tritiya, on Bhagavati Pitambara's jayanti, and along with it for Bhagavati Pratyangira and Chhinnamastika — all of it will be included in that. If someone wishes to do something separately he will not forbid it, but he will not place a compulsory burden either.
What can a joint family do if someone does attack it?
The speaker says that if there are ten members, the whole family lives together and there has been no partition, then even if someone has raised an eye, let the ten sit together and make a joint sankalpa — having already done a purashcharan — and offer a bali to Bhagavati; the other side, he says, will be finished. There is great capability in remaining joint.
The larger yantra with many petals is Bhagavati's, and the one with fewer is Bhagavan Shiva's Panchanan.
Until the full account is posted, the speaker says, understand only this much: the yantra that looks the largest, with many petals around it, is Bhagavati's yantra, and the one with fewer is Bhagavan Shiva's Panchanan. Keep doing the abhishek of all of them. He closes by saying a purashcharan should always be done having taken a sankalpa — without a sankalpa, how will a purashcharan happen at all?
A prayoga for a suffering family member takes a separate sankalpa, not the daily one
Taking a listener as the example, he says: suppose such a person does the path and puja of Bhagwan Batuk Bhairav ji and has his kavach and has made it siddha, or does japa of the Panchakshari yantra and performs its seva-puja, abhishek, tarpan and archan as a daily rule. Now some abhichar has been done upon someone, or someone has fallen into a disease that troubles them, and it is understood that another member of the family is in great distress. Then, taking a sankalpa, all this is done as extra. It is not that the daily rule you already had — reciting the kavach, doing japa, abhishek, tarpan, marjan — is simply given that sankalpa, that yes, remove their suffering.
What should the daily sankalpa of a sadhak be?
In the daily seva-puja, he says, keep a paushtik sankalpa: for obtaining the deity's grace, for ananya bhakti, for the quelling of the obstacles that come in the path of bhakti and japa siddhi, and for the obtaining of capacity — Bhagwan, give us the capacity that where today we are doing only ten paths, we may take it to a hundred paths daily. Give us capacity; let sleep not come to us; let laziness not come to us; when we sit, let our asana be siddha; let us be able to sit as long as we wish — make us that capable, and take our seva from us endowed with capacity. He says explicitly that he is saying this for sadhaks: ordinary people should not take tension, but take whatever rules they wish and do what is theirs — wealth, vaibhav, the obtaining of some object or some person.
How the extra abhishek for the prayoga is done
When the prayoga is to be done, first the daily rule of seva-puja is completed. After that, again, comes the abhishek: now you will perform an abhishek — since the person has some disease or suffering, if you are doing the abhishek with milk itself — and in it you will now take the sankalpa: yes, whether it is your brother or some other person, for their sake we are now doing this complete pujan; kindly quell these diseases of theirs.
What should be included in the Sankalp when accomplishing a mantra?
Alongside the grace of the deity being propitiated, add that whenever this mantra is applied after its Siddhi, its full effect should be obtained at the time of application — the speaker gives the Sanskrit form and says plain Hindi serves equally.
What is the Prayashchitta for crossing a river after a Purashcharana?
Crossing a river is held to cause loss of Siddhi. Where you have performed a Savalakh Purashcharana or more, offer one mala of that same mantra as Prayashchitta — with a Sankalp that any known or unknown act harming the Siddhi be expiated by it.
Should the merit of one's japa be donated to another person?
Never. It will neither save the other person's life nor is that capability in you — but what you held will go, and you will not be able to obtain that much a second time. Perform fresh japa for their sake instead, with a Sankalp connected to the merit you hold.
Why is any mantra japped at Kamakhya said to be accomplished?
It has been told, the speaker says, that in the kshetra of Bhagavati Kamrup Kamakhya, whatever mantra is japped, for the sake of whatever kamana, having taken a sankalp, is certainly accomplished — because the name Kamakhya was given to Bhagavati Kamakhya for this very reason, that Jagadamba is the fulfiller of all kamanas. He asks listeners to hear the mahatmya as they walk, so that a particular respect, honour and feeling of surrender towards Bhagavati Kamakhya and all the mandalas present there arises in the heart, so that when you perform mantra sadhana you obtain a particular kripa.
Can a Shri Vidya Sahasranama be used for a particular aim?
This subject is off the beaten line and only your own Guru can tell you. The right over all of these belongs to the Guru alone. All the speaker will say is: make the Sankalpa of whatever your desired aim is, and do the recitation.
What can be done while sharing a room away from home?
Do the Kali Kavach — there is no difficulty. And after completing a Saptashati Mahavidya krama, the speaker does not ask you to do the Havan of all thirteen chapters: do an ordinary Havan with a Stotra or Satnamavali of Bhagavati.
Beyond the sadhana itself, a shakti weighs this birth's karmas and the intention behind the calling
Apart from that, he says, the shaktis look at the karmas of this birth of yours, whatever good and bad we have done, and at what is in your mind. Is he perfecting this shakti out of enmity toward someone, so that once she is perfected he will have a killing done by her? Is he greedy for wealth, wanting to become richer than a certain man, with a very sharp greed? Then too, he says, the shakti will not be perfected.
What attitude brings a shakti quickly?
If you do it having become surrendered — saying that I am attempting to perfect you but I will walk according to your order; look at the sufferings of my life according to your own will and please remove this suffering; and my chief aim will be, through your kripa, spiritual advancement and going toward Bhagavati; show me the path, let me advance in the spiritual life and do paropkar — then, he says, she will be perfected quickly. But this does not happen within anyone.
May one drink water in the middle of a paath after taking sankalp?
Asked whether, after taking the sankalp of a paath, one may get up in the middle of the paath and take water, he answers: according to him this should not be done. But if it is absolutely unbearable for you, if you are new, if the throat is drying up entirely and the state of being able to speak is no longer left, then you should drink a little water, do achman and the rest again, and begin the paath afresh.
Why does complaining about enemies in prayer have a reverse effect?
In such a state, he says by name to the listener, when you make some complaint about your enemies, then that effect begins to work in reverse — from whatever prayer you make. In such a state, make the attempt only for your own protection.
Whose prarabdha is borne when you begin sadhana?
And this depends on the whole family, he says: when you have begun to do sadhana, then it is not yours alone there. There the prarabdha of the people of your family too has somewhere or other to be undergone — because you never take a sankalp for yourself alone; you are doing it for the whole family: that my mother and father may become well, that my wife may become well, that my brother may become well, that my sister may become well, that her marriage may take place. So you will do it in their stead as well.
The sankalp to take is that Bhagavati give sadbuddhi to a wrong-minded member of the house
He is not saying, he clarifies, that you should take a sankalp that Bhagavati manifest before you. Take a sankalp: if there is someone in your house of wrong understanding, then perform puja taking a sankalp for his sake — that Bhagavati, give him sadbuddhi. Unity will come into the family, and only then will you be able to fight those who wish your destruction.
Ask to be called to their dham as readily as you ask for wealth
They alone will give you the samarthya, and you will have to ask, he says. Just as you always ask for wealth and possessions and all the rest, so also tell them to call you to their dham.
Many sadhaks never spend their tapobala, refusing to make a sankalp and expend it
Many times, he says, people do not spend their tapobala at all — you will find many such examples when you go inside this field. They could have done a great deal by their tapobala had they wished, but they simply do not make a sankalp and expend the tapobala. They say: whether she gives it or does not give it is her wish; we will only do this.
Should a sankalp be taken while performing dev tarpan?
Asked whether a sankalp should be taken at the time of doing dev tarpan, the speaker says it certainly should be taken.
What should be done if a sadhana sankalp is not completed?
Asked what to do by way of kshama prarthana if a sankalp of sadhana is taken and not completed, the speaker says: make kshama prarthana and the rest to whichever devata it was of, do their pujan as far as possible, and do deepdaan.
Can a sankalp of 27000 be taken for Ganpati's twelve-name stotra?
Asked whether one may take a sankalp of 27000 of the Dwadash Naam stotra of Ganpati ji and do it, the speaker says one certainly can.
On which day should the twelve names be recited for a prayoga?
Asked how to use the phaladar path of the twelve names as a prayoga and whether the path should be done on Brihaspativar, the speaker says the path can be done on any day. For a prayoga, of which subject is the sankalp? It can be done on any day; in an emergency anyone may do it at any time. And you can do it for the sake of somebody else too, brother — there is no difficulty.
What is the difference between anushthan and sadhana?
If we are doing sadhana, the speaker says, then the nimitta of sadhan became the nimitta of obtaining siddhi. We are doing Panchakshari, we are doing five lakh japa; the sankalp in it is that the mantra become siddh, that Bhagavan Shiva become pleased. Here there is no application to any work. What is done as anushthan comes under application to a work: we are applying that Panchakshari so that so-and-so's marriage may happen, that he may get a beautiful, well-mannered girl who walks on the dharma path. That became anushthan.
Is it proper to ask the deity for material desires?
To ask for material desire is certainly absolutely proper, brother, the speaker says — it is not that one should not ask. Why should one not ask? One should absolutely ask; absolutely ask. Dharma, artha, kama — the third purushartha is kama itself. Only when desires are fulfilled will you go toward moksha. Certainly ask.
What sankalp should accompany the daily abhishek at home?
Take whatever sankalp is yours, the speaker says — if you wish to take it for the destruction of disease, take it; if you have some other sankalp, take that — and offer the milk with that sankalp. You may do it at home if you do not wish to go out; whichever sadhaks have installed a Shivling at home may perform abhishek upon it, or go to a temple.
What should be done when a flat will not sell and debt has piled up?
A listener says his flat is not selling, his money is stuck and there is very heavy debt on his head. The speaker points him to the Rin Mochan of Bhagavan Narsingh, taking the sankalp of all these matters, from Ekadashi to Ekadashi; or, if he wishes to do a sadhana connected with Bhagavan Sadashiva, the milk abhishek with a silver spoon at home that has been described — and if done at a temple it is excellent, but if the temple is very crowded and it cannot be managed, then do the abhishek at home and also go and offer milk at the temple with a sankalp.
Can the Shiv Kavach be recited for four months against tantra?
Asked about reciting the Shiv Kavach for four months in a temple to fight tantra, the speaker says it absolutely can be done: you may begin the paath of the Shiv Amogh Kavach. You may begin from tomorrow, or from Guru Purnima, or from the Krishna Paksha Pratipada of Shravan. Keep the sankalp clear — for Shiva ji's grace, and by his grace for the destruction of all abhichaar being done by enemies.
Where should Parvati be named when reciting the Durga Saptashati for her grace?
In the Sankalp. The speaker allows that you may say it in the Viniyoga if you wish, but his own view is that it belongs in the Sankalp — and that the core elements should otherwise not be tampered with.
Is there any exception to never replacing a murti?
One thing is that where there is a clay murti above six inches, eight inches, twelve inches, there is some particular sankalp of somebody — that we have to keep it for the year — and so every year a new murti is brought; that is a separate subject. But it should not be done in the manner of bringing a new murti every year and removing the old one.
What can the first mantra of the Argala be used for?
Asked which prayoga is to be done with the first mantra of the Argala, he answers that there are so many things in that mantra that you can use it for whatever purpose you wish. Even for the sake of the pitrs a prayoga can be done with it. Only, you have to speak that thing in the sankalp.
After an eleven-hundred sankalp, eleven recitations daily through the pause keep the krama unbroken
As, you recite the Sankatnashan 108 times daily and have made a sankalp of 1100 recitations; taking an eleven-day sankalp, yours is complete. Then if you stop for two or three days, in those two or three days go on doing eleven recitations daily, so that the krama will remain. Then take sankalp again and do 1100 again. In this same manner, see that Shivratri is coming — so before Shivratri your whole 1100 should be completed. After that do Shivratri, and one or two days after it, begin again. Doing each sadhana in this way, if you have to go somewhere in between or some work arises, that too will be managed and there will be no difficulty. Householders should do it in this way.
What if brahmacharya is broken during a Datta Mala mantra sankalpa?
A questioner had taken the sankalpa of the Datta Mala mantra but brahmacharya was broken. If brahmacharya was broken, then all right, there is no difficulty, he answers; begin a new one again.
Must the Datta Mala Mantra be japped twelve hundred or twelve thousand times in one sitting?
No, it is not necessary, he answers, but if you do it, it is fine. Do a japa of a hundred and eight daily. Walk with a sankalp of at least five to seven days; if you take eleven days it is better, and in eleven days eleven hundred will be completed. Then stop for a few days, then do eleven hundred, then stop, then do it again. If you can continue and can make it a habit — if you cannot do it at one time and your schedule is such that you can do it morning and evening, then do fifty-four in the morning and fifty-four in the evening, or do it at night. But bring it into your life.
What if you think a siddhi will let you hold the world in your fist?
To those who think that we are doing the seva-puja of Bhagavati, or that some siddhi will be obtained, and then we will hold the whole world in our fist and it will be as we wish — know this, he says: even if you do perform an act of this kind, you will have to suffer all these things by taking birth again. So even if you become capable, even if you make things siddha, you should never use it for yourself in this way. One should stay within limits, and rather than ever using it one should surrender it to them: Jagdamba, do as you wish. If you wish to give suffering, give it — but also give the capacity to bear that suffering. Only that much should be done.
How often should the Narsingh Satakshari be done?
It is on the channel, he says — download it, it is on this very channel. Do it daily as long as you have the trouble. Do not count the days. At the start do it taking a sankalp of eleven days, and after that do it daily as far as your capacity allows, every night.
What is the difference between Om Namo Bhagavate Rudraya and Om Namah Shivaya?
Asked by Amej ji what different fruits the japa of Om Namo Bhagavate Rudraya and Om Namah Shivaya give, and whether a sava lakh anushthan of the first can be done, he answers on the count of letters: one becomes a shadakshari, and if you attach Om it becomes a dashakshari. As for the fruit, since the swaroop there is one and the same, the fruit you will get will be according to what you desire, according to the sankalp you take. The anushthan you can do; and if you do it with the full vidhi-vidhan it is better.
Why does sadhana itself require money?
A havan needs its samagri and a sadhana needs its materials, and the speaker says inflation in the field of sadhana is touching the sky. Lakhs of rupees are spent on sadhanas, so without money it cannot be done — and householders are sakam, with desires to be fulfilled through sadhana.
What sankalpa is taken during the wealth abhishek of the ishta?
Take a sankalpa in it, the speaker says, for their shanti, for their pleasure, and for the attainment of Lakshmi. Whatever sadhana you are doing, this is the first work that should be done for Lakshmi.
What must be considered before beginning any japa?
A great many things have to be considered, the speaker says. First of all, what is your purpose in doing the japa — is it the attainment of the deity's grace, or something else? Besides that, look at everything else too: whether you will be able to complete the japa over a long period or not. The chief thing is what your need is; consider the japa according to that.
Does japa of Datta's ekakshari beej force the avadhoot state?
All three kinds of shakti are absorbed in him, the speaker says, and whatever you need — with whichever kamana you do japa of his mantra — that is what you will attain. There is not the slightest need to be afraid anywhere, that doing japa of Datta's Ekakshari beej will bring the avadhoot state. It is not so. What matters is the sankalpa with which you are doing the japa, and you are not doing it for the avadhoot state at all.
Whose grace is received in Bhagavan Datta's Damodara ekakshari mantra?
In it, the speaker says, you will receive the grace of four principal deities — Narayan, Bhagavati Anagha Lakshmi, Bhagavan Shri Rudra and Agni Devata. And whatever sankalpa you take in this, that alone will be fulfilled.
The threshold rite of the kul havan: kush and mango leaf, five tilaks and the two lamps at the main door
The speaker says the house is cleaned a day before and the prayog begun with a firm Sankalpa, at the main door of the house, or in a rented house at the door where one's own boundary begins. The door is wiped with a cloth soaked in Gangajal. A mango leaf with its tip cut off is bound at the back with at least three Kusha, dipped in Gangajal and hung exactly at the middle of the door; it is marked with Mahabiri Sindoor mixed with ghee, and five tilaks are made on the Chaukhat in the Kuldevi's name. Facing out of the house, a Chaumukh Deepak lamp of mustard oil is lit on the right for the kula's protector Bhairava and one of sesame oil on the left for the kuldevi, each set on a little Akshat or flowers, never on bare ground.
One paath of the Durga Sahasranama, the Shiv Sahasranama if possible, on the sankalp of a single problem
Do one paath only — but the paath of the Durga Sahasranama, and if possible the paath of the Shiv Sahasranama, in these three days. Take the sankalp of only some one problem: that yes, this is the problem and it is not being solved; O Bhagavati, do grace. And do it at night.
Five paath of the Kalika kavach nightly, begun from the Chaturdashi
Beginning from this Amavasya tithi, download the PDF of the Kalika kavach that has been given on the channel and start from the Chaturdashi — from the day on which the Chaturdashi tithi is in effect in the night hours of this Bhadrapada Amavasya — and daily do at least five paath, taking the sankalp that O Bhagavati, be pleased and protect me in every way, even in the sleeping state and in the waking state.
Take sankalp with akshat, do one, eleven or twenty-seven paath, then release it onto the murti
When you recite those same mantras with the sankalp that O Bhagavati, be established in this swaroop, in this metal murti — saying this and taking akshat and the rest in the hand, make the sankalp. Then, doing its complete paath, recite it once if you wish, or do eleven paath, or do twenty-seven paath, and release it onto the murti. Even this much, if you do it, is sufficient for you. He says he will one day make this vidhi better and show it, so that people can do it themselves at home with no dosha attaching and no question arising about the utterance of mantras.
If one must travel during an anushthan, can the japa be done there?
The reality, he says, is that an anushthan can be done in two ways as things now stand — though this is not shastrokta. The first, the shastrokta thing, is that you will do the anushthan staying in one place; that alone is the correct vidhi-vidhan of an anushthan. But in the present time, because jobs are as they are and people have to go from one place to another, take the sankalp in that manner: at the very time of taking the sankalp, say clearly to whichever devi or devata you are doing it for that wherever we may be, we shall go on doing this many malas of the mantra and have to complete it in this many days — and that will pass.
Is there a prayoga for a problem related to money?
Certainly it can be done, he answers. Before Bhagavati, take the sankalp of that very thing which is your difficulty, and do the paath.
Otherwise ten days every month, from Chaturthi to Chaturdashi
Otherwise do ten days every month, from Chaturthi to Chaturdashi. Begin from the Chaturthi tithi with a sankalp and complete on the Chaturdashi tithi; then again from Chaturthi to Chaturdashi, and a gap of two or three days will be got in between.
If the Navarna mantra is done daily, must the sankalp be taken daily?
Vipul Gaur ji, he answers, if you are initiated, then do the Navarna mantra from your guru with vidhi-vidhan, having known its condition. If you are not initiated and ordinarily wish to do a mala or so, then a sankalp is not needed as such — a mental sankalp; even so, if there is something special, you may take one. But to do the Navarna without diksha is simply not proper.
Change only the sankalp, never the swaroop you serve
So it is not a proper thing that for the attainment of wealth your attraction should be towards some other form. Do the seva of that very swaroop of theirs; change only the sankalp. Keep the sankalp yours.
Result of the dehleez raksha: the attackers punished within 24 hours by a purely protective, unnamed sankalp
The speaker says the effect was prachand: on the very day the attackers struck the second time, within 24 hours two people of their house met with an accident together; as of October 2024 one has still not regained consciousness, in a coma of sorts, with brain damage and perhaps paralysis, and the other recovered slowly but is in a very bad state. He is not saying Bhairav ji instantly harmed them, but that the answer came at the same level at which the prayog was done. When protective shaktis are awakened intensely, he says, and the mind and bhav are pure, there is surrender in the vidhi, no dvesh in the heart, and it is done in a spirit of Sharanagat for the protection of one's family like a sadgrihastha, then the devata gives the punishment. The Sankalpa here never named any enemy; it was simply that whatever known or unknown enemies there are, whatever their prayog, destroy it or give fitting punishment, the ordinary protective sankalp, and that is the punishment they received.
Which name should be used in the sankalp?
Keep the sankalp in the same name by which you are called, the speaker says. There is no need of the rashi and so forth. If from the beginning you have been taking the sankalp in your pujan by your rashi name or your nakshatra name, then that is good and you should continue with that; otherwise give the name that is in common use.
Can a twenty-one day sankalp be made in the Navratra?
It will not work like that, the speaker tells Ashish Kumar. The Navratra sankalp will be of nine days only. If you wish to do a twenty-one day observance afterwards, then in some other month, from the Ashtami, or from the Pratipada of the Shukla Paksha, run it right through twenty-one days — and which deity you wish to do what for should all be examined before doing it.
Can a sankalp for all four purusharthas be made with the 32 Nama mala mantra?
Yes, a sankalp for all four purusharthas can absolutely be made in the paath of the 32 Nama mala mantra, the speaker says.
Can the samskaras of anulom varna sankar be performed?
The matter of loma, anulom, varna sankar and the like, the speaker tells Sanjay Yadav, can absolutely be done if it proceeds along with the prayashchitta vidhi and there is such a sankalp.
In the organised anushthan the sankalp and paath are performed on behalf of all who join, and the divinity increases by that seva
Knowing beforehand how many people will come, it gets done well within that, the speaker says. We get the opportunity of seva, and in that seva the sankalp and paath and so on are performed on behalf of all of you, and by that the divinity increases further. The uplift of Sanatan, he says, is happening here through full cooperation.
What can a sadhak with much japa accomplish by a mere sankalp?
The speaker says that the more mantra japa you hold, by mere remembrance we shall simply say to the Lord — to whichever parshads he has appointed as branch managers — and take the sankalp there: Lord, this is my task, show grace. If the task is joined to dharma, it will be accomplished at once. But if one has no tapo-bala at all and has done eleven thousand japa and sits saying, Lord, get me 25 crore, that is another matter.
What is done for rin mukti, and how does one take sankalp with a doubtful gotra?
For rin mukti, the speaker says, light one separate lamp. Asked how those with an irregularity in their gotra may take part in an anushthan, he says you will take and give the sankalp according to whichever gotra is your father's.
Where does the water for the sankalp come from if the achman water is poured out daily?
A listener asks that if the water kept for the Lord's achman is offered on the earth each day after the nitya pujan and before the sankalp, where the sankalp water is to be taken from. The speaker answers that it is for this very reason that two achman patras are told to be kept: with one the pujan of the devatas will happen, and with the second one will do one's own achman and the rest.
Why must one not be hasty in Gupt Navratri?
Any karma performed by you in a Gupt Navratra, any satvik karma, any right karma, fructifies very quickly. That is why one should never be hasty. It should also be kept in mind that when you express negative thoughts at the time of a navratra, those too fructify very quickly — as in: we have been doing puja for a whole year and nothing at all is happening.
What is the danger of taking the sankalpa of a maran prayoga yourself?
But when you perform a maran prayoga yourself, taking the sankalpa, the whole responsibility is yours there. If you made any mistake at all in that prayoga, it can fall upon you yourself; the enemy too can come under the effect of that tantra; anything can happen. Whereas if you perform such prayogas taking refuge in Bhagavati — directing her, offering it to her, saying Jagadamba, you do it, do as you wish, see, this is my enemy, he is troubling me in this manner and I want him punished — then when she punishes, there will be no one to save.
What sankalpa and closing rites go with that Baglamukhi anushthan?
You are not initiated — no difficulty at all, he says; do this much, and keep only one sankalpa. Whatever your sankalpa is — the destruction of an enemy's intent, the obtaining of wealth, release from debt — take that sankalpa and perform her archan with 1108 names for the whole Navratri, nine days. And on the day of Dashami you should perform the havan; you may also do it on Navami, but if possible do the havan on Dashami, which will be best. After that, feed at least one kanya as well, or donate for the sake of one kanya all the materials at a temple — shringar, sweets, flowers, fruit, everything.
What sankalpa should be taken for the Saptashati Kavach havan?
Take this sankalpa in it, the speaker says: that for the complete grace of the Kavach of Bhagavati Durga described in the Saptashati, and for the pleasure of all the shaktis situated in it and for their grace, and so that whenever I recite the Kavach I may be protected by them — for this, in order to satisfy them and to nourish them, I take the sankalpa of performing havan with the first mantra of the Argala. Do this.
A path was done during an eclipse — how is the savari now to be released?
For the releasing of the savari, do continuously, at a Hanuman temple, taking a sankalp, the anushthan of that very same thing whose path you have done.
How is the Sankalpa taken?
Certainly take the Sankalpa. If Sanskrit feels difficult and you are new, take it in Hindi. Hold Akshat, water and a flower in the hand. For Guru Purnima say: that the grace of our Sadgurudev Maharaj and of the Guru Mandal be obtained, that Gurudev be pleased — for this purpose I take the Sankalpa to worship them as capacity and understanding allow.
What sankalpa should be taken for the Sawan japa?
Take this sankalpa: that Bhagwan Shiva be pleased; that by this mantra we are doing japa of, a wondrous change occur in our life; that this mantra become chaitanya; and that whenever after Sawan we take a sankalpa with some desire and do japa of this mantra, Shiva's full kripa be obtained and our sankalpa be accomplished. That alone is the desire to hold, and then do the japa. Those who are new and have never done an anushthan of any mantra can also do it.
Which Gita chapter is to be recited daily, and over what period?
Along with it, do one paath of the eleventh adhyaya of the Srimad Bhagavad Gita daily. Let this be your niyam every day from Ashadh Purnima — that is, Guru Purnima, which is falling on the 3rd — up to the Purnima of Sawan. The sankalpa in it should be only this: God, may you be pleased, and may this vighna badha, this deva badha, this badha of pitrs and prets, be pacified by you, and may complete shanti be obtained. Both things are to be done together.
What is the purpose of a phalashruti?
Do not do it out of this greed, though, he says. This phalashruti, this mahatmya, exists only so that your mind engages well in this shraddha and in that mantra, and so that shraddha increases — not so that if you do this much, that will happen, and if you do that, this will happen. That is going to happen anyway; keep it secondary. Keep this first: that your mind become fully surrendered.
Which parts of the apamarg plant may be used, and how?
In apamarg, its panchang can be used — its flower, leaf, stem and root, all of it can be used. It should be dried and then used in the havan. He adds, on two or three sankalpas taken together, that it will be much better if you take one sankalpa.
A path for the Devi's own pleasure or the welfare of all pleases her more than a kamya prayog
The speaker says that in a kamya prayog we ask Bhagavati's grace to be freed of every obstacle, yet somewhere in it there is our own wish — that we obtain this, that this trouble of ours be removed. But if on Vindhyavasini Shashthi the path is done for her pleasure, for her sake, or is held for the welfare of all, then Ma is pleased by it even more. He hopes Bhagavati will keep calling them to her seva in the time to come, and asks that whoever goes to that region take darshan and do puja of this form of Vrindavaneshwari Ma Bhagavati Vindhyavasini.
The sankalp is at least 108 trikon parikramas within this samvat, whether by 108 people or as 108 complete rounds
The sankalp he has taken, he says, is that in this Sanatani year, in this whole samvat, there should be at least 108 parikramas — of 108 people, or 108 complete parikramas — of the trikon.
Tilak, a blessing, the aarti of the child and a lifelong sankalp are done on that day.
In many places there is the custom of having the child worship in the morning, then applying tilak, giving a blessing, and performing the aarti of the child — by which the negative shaktis in the child's aura are diminished. Parents should give a blessing according to the child's wish or suffering when the feet are touched, and the child should be taken to great scholars. And they should be made to swear an oath to some one good act — even a single shloka of the Gita or of the Durga Saptashati — with a sankalp to recite it daily for life.
Should the sankalp in an anushthan be taken daily or once for 21 days?
According to your own capacity, the speaker says. If you wish to do 21 days, then take the sankalp on the very first day and complete the 21 days.
Sankalp wording and daily path count for the Jagan Mangal Kavach anushthan
The speaker says a sankalp is compulsory. Hold a red flower and a little akshat (unbroken rice coloured with kumkum and turmeric, or turmeric alone) and state your trouble — for abhichar: "O Bhagavati, for the complete destruction of every abhichar karma, every para-yantra and para-tantra done by enemies on me and my family, for our protection, and for protection from any tantra prayog in future, I take the sankalp of 108 (or 1100) paths of your Jagan Mangal Kavach" — then set the flower and akshat down. The sankalp is taken on the first day only. For 1100 paths do 100 a day for 11 days; for 108 paths do 10 a day for 11 days, keeping the daily count equal and finishing the remainder on the last day.
Is worship done in a bad period wasted?
No. The speaker says that the more full of struggle your time is running and the harder you are working, the less it will ever go bad or be wasted. If you think that all this pujan-paath you are doing is going in vain, there is no bigger fool than you: it is being accumulated now, and a time will come when you will get everything continuously without doing anything. Whatever object you took a sankalp for and are doing pujan, paath, japa and anushthan for, that too will bear fruit.
What should a sadhak do at his workplace during Navratri?
For this reason, the speaker says, if you are going to do sadhana in Navratri especially, then if possible take leave from wherever you work; if not, at least speak as little as possible; and if anybody says anything, do not answer at all — remain inactive. And do not let that thing settle in the mind either. If it settles in the mind then the sankalp will not be completed at all: the entire energy will be engaged in his destruction, whatever pujan-paath you may be doing at the time of Navratri, and you too will have to bear the consequence of it.
How is a tantrokta nine-brahman anushthan different?
And in the tantrokta anushthan, the speaker says, where nine brahmans perform the anushthan together, those nine brahmans will not perform anybody else's anushthan; they do not stay within our anushthan. Where people have great anushthans done — that this thing of mine must happen — then the aim is that yes, there will be a Nav Chandi, there will be a havan of nine days, a very extensive pujan of nine days takes place. Those nine men will do no pujan-paath anywhere else; theirs is fixed, and one man is having it done. So his expense is of lakhs of rupees, and it has nothing to do with the fact that here they are doing it in 1100, that in 700 they all together are doing it well. If someone says to have a Shatchandi done in nine days with that vidhi vidhan, then the expense in that is lakhs upon lakhs.
Should the mahatmya alone be read, or the adhyaya with it?
The mahatmya alone is not to be read, the speaker says; along with the mahatmya the seventh adhyaya must be read too. There is no difficulty for you in the paath of the seventh adhyaya on account of your financial condition: you do not need to do anything in it, you have only to take a sankalp. Water is free, the tulsi leaf is free, and the paath you can do with your own mouth. There is no difficulty at all.
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.
Remedy the speaker prescribed for the putla kriya: a 36-day Baglamukhi anushthan with the Bhairav mool mantra
Since the family already worshipped Bhagavati Durga and also Bhagavati Bagla regularly, the speaker told them to take up a 36-day Baglamukhi mahanushthan with a sankalp that had to state in full "परमंत्र परयंत्र परतंत्र शदनार्थे मम परिवारस्य सर्व शत्रु कृत्य प्रयोग इत्यादि विनाशार्थे" (as the transcript has it), followed by the sadhana being undertaken. Alongside it they were to do the prayog vidhan of the Bhairav mool mantra — the Mahabhairav mantra he has published for Bhairav Ashtami — which they had already accomplished earlier; he says every householder should have that mantra done, for its very special effect in protecting one's family. Within three to four days the mother's health began to improve, by day ten or eleven everything was under control, and the sadhak still completed the full 36-day sankalp.
Aim of sadhana: capable both to punish and to shelter, never to misuse power
The speaker says everyone should learn from this experience to become so capable that you can punish another, protect him afterwards, and protect your own family — if an enemy surrenders, you must also hold the vidhi to save him. This does not come from two, four or ten days of sadhana but from continuous practice in a nishkam spirit, or in sakam spirit wanting only as much of the material as keeps life running; one who thus surrenders to Jagadamba becomes fit to give refuge to others. Merely acquiring power and misusing it — showing off, using prayogs on people at every turn to hurt them and establish one's dominance — is never the aim of sadhana, and one who wants that should not come to this path.
Does japa done on a kar mala while travelling count toward an anushthan?
Asked whether japa done on a kar mala while travelling counts within a daily anushthan of 51 malas of Ram naam, or only what is done seated at the puja place, he distinguishes ajapa jap from seated japa. While on travel you may do ajapa jap; at least your chain will not break. Do not bring it into the count — if you have a sankalp of a sava lakh or five lakh, do not count the travelling japa — but do keep doing the japa.
No notes match "".