Samput
Every question on the site tagged Samput, each answered from a timestamped source rather than a summary written from memory.
The technique of binding one mantra between repetitions of another.
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What is Samput recitation, and which method should a common person use?
A common person seeking significant results should use the Udaya Samput method; advanced formats like Viloma, Pratiloma, or Bijatmak Saptashati should not be attempted without initiation, experience, and having already recited the full Saptashati at least 100 times normally.
Samput path of the Durga Saptashloki for a specific wish
The speaker says the whole Durga Saptashati can be recited with a Samput for a particular wish, and that he is showing the simple, ordinary method by applying it to the Saptashloki instead. Those who cannot manage the full Saptashati but have a specific wish can recite the seven-verse Saptashloki with the samput, and he says their wish will bear fruit. The base text is the Saptashloki as it stands: Shiva uvacha and Devi uvacha, the Viniyoga, and then the seven mantras.
What a samput mantra is and how it is chosen
The speaker says a Samput means binding one mantra in the middle of another, fencing it in. The mantra used for the wish being pursued is the samput mantra, and it is recited around each root mantra of the text being read. Which mantra becomes the samput is therefore decided by the wish, not by the text.
Samput mantra for auspiciousness and an end to conflict at home
As his example, the speaker takes a home where auspicious events are not taking place and there is much quarrel and strife. For auspicious works to be accomplished, for auspiciousness to come into the house and for well-being of every kind, he says the Samput mantra is "Sarva-mangala-mangalye Shive Sarvartha-sadhike, Sharanye Tryambake Gauri Narayani Namo'stu Te". He calls the resulting paath the Durga Saptashloki samput path for all kinds of mangal and kalyan.
Viniyoga of a samput path: where the wish is named
The speaker says the ordinary Viniyoga of the Saptashloki stays the same in every kind of Samput paath up to "Devatah". "Shri Durga Preetyartham" is also said, but right after it the wish for which the paath is being done is named, for example "Sarva-mangala-praptyartham", and the viniyoga then ends "Shri Samput Saptashloki Durga Pathe Viniyogah". This viniyoga is said once, and only then does the samput begin.
Order of recitation in a samput path: the samput twice on each side
The speaker says the Samput mantra is read twice, then the root mantra once, then the samput mantra twice again, and only then the next root mantra; this repeats for each of the seven mantras. He says people wrongly read the samput once before and once after each root mantra, and calls that the wrong method. When the samput mantra is itself one of the root mantras, as "Sarva-mangala-mangalye" is the third of the seven, it ends up read five times in a row at its own turn. He says every samput of any paath is applied in exactly this way.
Copying a sadhana seen on social media without knowing its tradition
The speaker says the very first thing, before taking up a sadhana because of someone's experience heard online, is to find out properly what its method, its paddhati and its tradition will be. His example: everyone knows that among the Mahavidyas forms, Dhumavati and Bhagwati Chhinnamastika cannot be worshipped or given anushthan at home — yet someone announces that he did Dhumavati sadhana together with Bhagwati Baglamukhi, doing japa at home with Baglamukhi given a Samput of Dhumavati mantras, and got such-and-such results. Such experiences sit all over Facebook and YouTube; hearing them, people want to do the same, do it, and suffer loss. Why it bore fruit for one person and not for you, and what troubles come from taking up the new and dropping the old, is what he goes on to explain.
What is Ekakshari mantra Purashcharana, and how does it relate to unbinding a fuller Vidya mantra?
Completing four Purashcharanas (1.6 million chants in Kali Yuga practice) of any Vidya's single-syllable Ekakshari seed mantra awakens it enough that the Guru can then use it, encased (Samput) with the fuller mantra, to unbind that mantra directly.
Why is indiscriminately unbinding Gayatri with added seed syllables risky for a new practitioner?
Popular instructions to prefix and suffix Gayatri with Pranava five times to 'unbind' it may be safely absorbed by an advanced practitioner with millions of prior Gayatri recitations, but giving that same instruction to a new practitioner without assessing their capacity is inappropriate.
What is the Sadhana for Yaksharaja Kubera's grace during Shravana?
Daily, from the first day of Shravana to Raksha Bandhan, recite the 111 names of Yaksharaja Kubera Samputita within the Panchakshari mantra: 27 Malas of Panchakshari, then 27 recitations of the 111 names, then 27 more Malas of Panchakshari.
How can Kamakhya Kshetra help overcome poverty and hardship?
As a supreme, highly awakened Tantra Peetha, mantras that fail elsewhere attain Siddhi here; reciting wealth-bestowing hymns like Kamala Stotra, Dhanada Stotra, or Devi Suktam at Kamakhya, especially enclosed with the Lakshmi Bija mantra, amplifies financial relief.
How can Chapter 7's Chanda-Munda verses be used as a Samput within the Saptashloki?
Chapter 7 of the Saptashati, where the Goddess slays Chanda and Munda, can be inserted as a Samput within the Saptashloki to act forcefully against evil-doers — but the 7 verses should first be mastered and empowered on their own before applying such specific insertions.
Bagalamukhi's 108 names in eleven eleven-day rounds, the Mahamrityunjaya kavach, three Maha Bhairav observances and the Hanuman Chalisa come before any advanced samput is attempted.
Before an advanced Samput — such as the Saptashati encased with Bagalamukhi's 36-letter mantra, whose Nyasa alone can take 1.5-2 hours daily — the recommended foundation is: Bagalamukhi's 108 names (11 observances of 11 days), Mahamrityunjaya Kavach, at least 3 Maha Bhairava mantra observances, Hanuman Chalisa or bajrang-baan, then empowering the Saptashloki.
How can the 7 verses of Saptashloki be empowered and then applied for a specific need?
First complete an empowerment observance of the Saptashloki across four Navratris (two Gupt, two Prakat) with a single fixed resolution; once empowered, specific goals are addressed by encasing the verses with a matching seed-syllable (like Shreem for financial distress) over a set recitation count, followed by Havan with lotus seeds.
Samput path of the Saptashati: the standard mantra and how every verse is enclosed
The speaker says the most widely used Samput mantra for the Chandi Path is the 13th verse of the 12th chapter, "Sarva-badha-vinirmukto dhana-dhanya-sutanvitah, manushyo mat-prasadena bhavishyati na samshayah", in which Bhagavati says she will remove every trouble of whoever does her paath and puja and fill them with wealth and grain. This is the mantra used in most Navratri anushthans by the yajaman's chief brahmin, though any mantra can be used, and a kamya mantra is chosen for the wish in hand. The samput goes on every one of the 700 verses of the thirteen chapters. He shows it on the first verse: the samput mantra is read twice, then "Markandeya uvacha", then the samput mantra again; then the samput mantra, the next verse, the samput mantra, and so on to the end. This makes roughly 2,100 mantras, three times the mool path, and that is what is called samput path; its importance is greater. Where a mool path takes about three and a half to four hours, a samput path takes six or seven, or four to five for those with very good practice and pronunciation.
Other samput methods: outside mantras, and samput per chapter or charitra
The speaker says the Samput is also applied with Batuk Bhairava's Apaduddharana stotra and certain of his special mantras; mantras from outside the Saptashati are applied as samput in it too. Besides verse by verse, the samput is also put at the beginning and end of each chapter and of each of the three charitras (charitra-traya): the Pratham Charitra ends with the first chapter, the Madhyam Charitra begins from the second, and the Uttam Charitra from the fifth. That too is a main form of samput, done with various mantras and especially with Batuk Bhairav's. He says there are many samput vidhis and many paath-bhedas of the Saptashati; he has covered only the two or three chiefly used, the mool path and the samput path.
First stage: siddhi of the Mahabhairav mantra, eleven days of eleven malas in a Shiva temple
The speaker says the Batuk Bhairava stotra (a PDF is linked) is to be given Samput with the Mahabhairav mantra (linked in the description), and that mantra must be made siddha first — so there are two anushthans, one for the mantra and one for the stotra. The mantra stage runs at least 11 days in a Shiva temple with the same daily vidhan: starting from Krishna Paksha Ashtami or Amavasya, sit on the asana, do the Guru-Ganesha smaran and one's usual path, then 11 malas of the Mahabhairav mantra (later he allows 5) and dedicate the japa onto Shiva, every day for 11 days.
What does the Sri Dattatreya Vajra Panjara Stotra protect, and how is it recited using the Samputa method?
It armors all three bodies — the Causal, Subtle, and Gross bodies — and is recited by encasing (Samputita) each verse with the awakened Ekakshari Beeja Mantra, chanted twice before and twice after each verse.
What is the Dattatreya Mala Mantra practice, and how does it purify negative astral influences?
Chant 400,000 Ekakshari Beeja Mantra at a Shiva temple, followed by 1,100 recitations of the Mala Mantra (or 100,000 Ekakshari and 108 Mala Mantra); after 11 to 21 days of continuous home recitation encased with the Beeja, offer Apamarga wood fumigation to neutralize severe demonic or foreign occult influences.
Which mantra and vidhan are given if a child's trouble persists?
Even if nothing at all is found and it still seems that some subject is present here, then, he says, in the twelfth adhyaya of the Shri Durga Saptashati, in the mahatmya spoken by Bhagavati, there is this mantra — Bal grahabhibhutanam balanam rakshanakaram param, the mantra Rakshobhoot pishachanam. Making a samput of this mantra, one should have at least nine paaths of Saptashati ji done, which becomes a navchandi, at some temple of Durga ji; along with the paath of Bhairav ji, of Batuk Bhairav ji. That is, there will be a samput of the ashtottara satnam of Batuk Bhairav ji, and the whole vidhan of the Saptashati; the Saptashati will be samput with the Bal grahabhi mantra.
How many rounds of the Lakshmi mala mantra should accompany the Lakshmi Ashtak?
Asked how many to do who wishes to do the mala mantra along with the Lakshmi Ashtak, the speaker says do 108. Asked whether the Mahalakshmi Ashtakam can be recited with a samput made from the fourth adhyaya of the Vishnu Sahasranama, he says it can absolutely be done.
When is the phalshruti read if the Mahalakshmi Ashtakam is done without samput?
Asked whether the Mahalakshmi Ashtakam is to be done without samput and whether the phalshruti is to be read every time or at the last time, the speaker says: yes, it is to be done without samput, and then the phalshruti will be read only at the last time. In any case, he says, the phalshruti is read only at the last time.
How is the samputan done in the third mandal of the Mahabhairav vidhan?
The Mahabhairav mantra is in any case present inside the Mahabhairav Stotra, but here it is done with a full samputan. First do five malas of the Mahabhairav mantra which you had already awakened; after that do 21 paths of the Mahabhairav Stotra; then again five malas of the Mahabhairav mantra; and then make the full samarpan. In this way, 41 days again. Then the stotra and mantra become so awakened that whatever abhicharik prayoga has been done upon anyone, whatever shakti has been sent, you become able to cut it by the mantra alone, needing no special object.
How the shaktis delude an unguided Navarna sadhak
The speaker says that as the sadhika pressed on with more japa, the shaktis began to give delusion: in dreams she started receiving mantras — do this mantra, this is the deity, these are the shaktis — and every one she was told she would search on the internet and follow. About two months into her anushthan she found online some Navarna-related mantras claiming that a samput of certain bija mantras fully awakens divya drishti; the craving for divya drishti had already taken hold, and YouTube, he says, is full of such material. With practice her 108 malas now took only 3.5-4 hours and she raised the count; it was still just Navarna, done with pranav. Between four and five lakh her state became so ugra that any shakti she meditated on seemed to stand there in person — while she no longer looked at her own body and had completely skipped her home.
Does every mantra have its own separate yantra?
Yes. Any single mantra has a yantra — the Panchakshari mantra has its own yantra. If we attach the pranava to it, the yantra changes; if you attach the pranava before and after, or make a samput with the devi pranava, its yantra changes. Every mantra has a different yantra, and every deity has many kinds of yantra.
Who may give the upadesh for the utkilan mantras: a trikala Gayatri brahman, a tantrokta brahman or a sadhak
Or from a brahman who performs the trikala Gayatri and the rest, or who is a devotee of Bhagavati in the tantrokta marg. A Vedic brahman, a tantrokta brahman, or even a sadhak will do; it is not necessary that he be a brahman by birth — the brahman, he says, is the one who has done mantra purashcharan, anushthan and the like.
Which Saptashati mantras are used in maran, uchchatan and sammohan?
There are, he says, a great many mantras in it whose use in maran and the like, in uchchatan, sammohan and the like, is made independently, and which are also used for samput. For the destruction of an enemy there is all the description of war in it — as in the second adhyaya the slaying of Mahishasura's army.
Why "Shulena pahi no devi" is the most famous raksha mantra, and the caution on using it untrained
After that, "Shulena pahi no devi" is the most famous mantra; it is said that making a samput with this mantra the paath is done for protection, and Bhagavati becomes very pleased by it. But according to him it is better to do all this after diksha, if the preliminary sadhana has been done — one should not simply hear today, become motivated, and start using these mantras; they are extremely ugra mantras.
What is the seventh adhyaya of the Saptashati (Chanda-Munda vadh) used for?
For the destruction of an enemy it is the most dangerous. The seventh adhyaya is in itself extremely sharp: the story of the slaying of Chanda and Munda — these shlokas, he says, contain mantras so dangerous for maran prayoga against an enemy that he can hardly say what to tell you. If people put a samput on it and perform maran and other prayogas, it most certainly happens; but the sadhak must have that much capacity, and dosh is a separate matter — in maran and such, the prayoga is very fierce.
What anushthan should be got done when there is trouble at home?
Asked by a listener whose home has trouble whether some special anushthan should be got done by a pandit ji, he says by all means have it done — right now have the Saptashati done. Have a Navchandi done; nine days, and the very best is with a samput.
How much Saptashloki with samput should be done in Navratri?
A listener who does the Saptashloki with a samput since he told of it asks whether to keep the samput at the time of the paath now or do it after Navratri. Do it in Navratri, he answers, do all the samput, and in greater quantity: if on ordinary days you were doing it once, three times, five times, then now do it at least nine times; if you find time and the practice is there, do 21 or 27 times; and if you cannot do it at one sitting, do it at both times, morning and evening.
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.
Which text can be used as a samput with the Argala's first mantra?
Asked with which adhyaya or mantra of Saraswati the first mantra of the Argala may be samput-ed, the speaker says: for dharma-yukta desires, make the Saptashloki siddh and samput it with that — he has told this many times. There are only seven shlokas; do the samput and it will happen at once. And make the Saptashloki siddh separately by doing seven hundred paths of it, or do eleven hundred paths. Then it will become wonderful.
Vajra Panjar Kavach samput prayog with the Ekakshari beej to destroy abhichar and kritya on a family
The speaker describes the prayog done in the Kanpur case in a Shiva temple: a sankalp that through this samput path of the Vajra Panjar Kavach every abhicharik act and kritya prayog done on the sadhak and his family be destroyed and they be protected. The purva pithika, viniyog, nyas, dhyan and mantra are read once, panchopachar or manasopachar puja is done, and from where the kavach itself begins each shloka is wrapped with Pranav followed by the Ekakshari beej — "Om Draam" before the verse and "Draam" after it, which he demonstrates on the first three verses. At least 27 such paths are done, up to where the kavach speaks of protection, leaving out the phalashruti. He says the prayog ran eleven days, relief came at once, and the child's chronic stomach pain eased from the first day and was normal by the third or fourth; a Dattatreya mala mantra prayog followed, which he keeps for another video.
Staying awake is not wandering about: the Indra-krita Mahalakshmi Ashtak is recited through the night.
Staying awake is not to wander about like a ghost, he says. At that time, if you do nothing else, then the Indra-krita Mahalakshmi Ashtak, which is "नमस्तस्तु महामाय श्री पीठे सुर पूजते शंख चक्र गदा हस्ते महालक्ष्मी नमोस्तुते" — this is the stotra of Mahalakshmi, the Ashtak. Do its paath all night. How its samput vidhi vidhan is to be done, he says, will be discussed the next day.
With that as samput, each of the eight Lakshmis gets her own separate yag and sapariya — eight samput havans in effect.
With that as samput, he says, a separate yag of each of the eight Lakshmis will take place. A special vidhan has been discussed for this, this time. That is, each Lakshmi — whether Dhan Lakshmi or Santan Lakshmi — will have her own separate vidhan, and this will be extra, beyond the eight. Along with it there will be their sapariya, so that in a manner of speaking a vidhan of eight samput havans is being performed this time.
Kheer or payas of makhana, dear to Bhagavati in Lakshmi prayogas, carries the ahutis for all eight Lakshmis.
In the paddhati of the Lakshmi havan, he says, makhana in particular — makhana is very dear to Bhagavati, the giver of Lakshmi, for prayogas connected with Lakshmi. So kheer of makhana, or the payas made from makhana grain, will be prepared according to the vidhi vidhan, and the whole process of ahuti will be carried out from it for all eight Lakshmis, with the samput vidhan of the fourth adhyaya of the Durga Saptashati.
The vidhan runs longer this time and stands separate from the samput; registration is as usual, and anyone may do his own elaborate vidhan that night.
The samput will be separate and this will be separate, he says; the vidhan is becoming somewhat long this time, and more so, but it will be used. This experimental vidhan will be there separately this time, particularly for the eight Lakshmis. Listeners can join in it, and the registration details will be as they usually are. Whatever elaborate vidhan a listener wishes to do himself, he should do that night, and that too will be discussed the next day.
While the eight-form vidhan runs there, the samput vidhan of the Mahalakshmi Ashtak is to be done at home that same day.
If on their side they are performing so elaborate a vidhan of all eight Lakshmi forms of Mahalakshmi, he says, then while you are at it, do the samput vidhan of the Mahalakshmi Ashtak at your own house that day too. And if they do not come live the next day, it will be written out and posted for listeners to follow.
All night if possible, or nine, 21 or 27 times — 108 being beyond most — either havanatmak or paathatmak, but done.
Do that vidhan either all night long, or else as much as is possible — even if only once; let it become nine times, 21 times, 108 times. He says 108 will not be manageable, he understands that much, but 27 times can be done comfortably. If you wish to make it havanatmak, make it havanatmak; if it is to be paathatmak, make it paathatmak — but do it.
Should swar be applied while doing Gayatri japa?
Asked whether swar must be applied in Gayatri japa — with swar one mala takes fifteen to twenty minutes — the speaker says to do exactly as your own guru instructed at the time of upadesh: with swar or without, how much pranava is to be applied, whether there is samput before and after or none.
A samputit Mahalakshmi Ashtakam path — should it be offered to Durga or to Mahalakshmi?
The speaker says to offer it to both. The listener describes a Mahalakshmi Ashtakam samputit by the chakra vidhi thirty-two namavali, the fourth adhyaya, and again samputit by the Chakradhara stotra, and asks for whom the samarpan should be made.
How many times is the Dattatreya ekakshari uttered between two mala mantras?
The speaker says that in the ekakshari the matter of samput is simply one time before and one time after — every time, in every mala mantra, once before and once after, that is all.
Is there a Saptashati remedy for avoiding a divorce?
The speaker first says he has no such experience of his own to be able to tell. Still, if some prayoga has to be done from the Saptashati to avoid divorce, then the best in this will be to do the path with samput of the Sarva Mangala Mangalye mantra.
When was the Dhumavati prayoga performed in a house, and how?
He says that in earlier times, where animals kept dying in a house, where untimely deaths kept occurring, where inauspiciousness would not leave off, the Dhumavati prayoga was done in that house: a bamboo was planted straight in the Brahma bhag, the middle portion of the house, and made samput with the Dhumavati mantra, and kaak tantra was employed over it, to bring all the negative energy of the place to one spot.
What exactly does he prescribe for the bhoomi pujan?
He says that whenever you go to have a house built, have the bhoomi pujan done before the neev pujan. For it, first have the cleaning done, purify the whole place well, if possible have gaumutra and panchagavya sprinkled, and then whatever you can manage — either a twenty-four-hour akhand kirtan or akhand Ramayan at that place; and if that is not possible, a Sundarkand paath with samput, putting in mantras of the kind where Hanuman ji comes; or if possible have a Navchandi performed there first.
The Mahasingh of Bhagavati is used chiefly, with his direct mantra and the mantras of his claws
He says the Mahasingh of Bhagavati is chiefly used in these. The Mahasingh has two mantras: one direct mantra of his, and second the mantras relating to his claws, in which a samput of the beej is made — of the rakshan beej and of the agni beej.
What beej mantras do the eight digpalas carry?
He says that leaving aside Brahma and Anant, eight digpalas are chiefly present over the whole earth. They too have their beej mantras — Bhagwan Indra's beej mantra is Lam, Agni Devata's is Ram, then Yamraj's is Yam, and Nairritya's is Ksham.
Which chaupai of the Hanuman Chalisa is used as the samput?
There is a chaupai in the Hanuman Chalisa, the speaker says: भूत पिशाच निकट नहीं आवे हनुमान जब नाम सुनावे — महावीर जब नाम सुनावे. Apply the samput of this and recite the Hanuman Chalisa. It will take a little time: in place of forty it will become a hundred and twenty doha-chaupais.
How is the samput actually placed around each chaupai?
He demonstrates it aloud: भूत पिशाच निकट नहीं आवे महावीर जब नाम सुनावे — जय हनुमान ज्ञान गुण सागर जय कपि तिहु लोक उजागर — भूत पिशाच निकट नहीं आवे महावीर जब नाम सुनावे. In this manner, he says, apply the samputikaran to all forty chaupais.
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.
What is the escalating ladder of remedies with Hanuman ji?
On the first day the trouble will be nineteen-twenty, on the second day nineteen-twenty; a time will come when, after ten or fifteen days, it will not run before Hanuman ji. Beyond the samputit Hanuman Chalisa, he says, if the tantrokta Bajrang Baan is samputit, it will make the enemies dance and make the prets and pishachs dance. Then there is the Hanuman Janjira, which takes at least five to six hours to recite.
How strong is the Hanuman Janjira held to be?
Asked whether the Janjira is impenetrable, the speaker says: absolutely, the Janjira is amogh and abhedya. As he said, if the samput is done with the Hanuman Janjira — if the trouble is very great, do the samput with the Janjira — then what is to be said of a pret and pishach, the situation will go from where to where.
Is it right for a lizard to live in the puja room?
Asked whether a samputit path of the kavach can be done: yes, absolutely it can. Asked whether it is right that a lizard lives in the puja room: the lizard too feels that it is her house. You too feel that it is your house. And both of you ought to know that this house is not either of yours. One day you too will go from this house, and she too will go from that house. Let her stay — the question of right and wrong simply ends.
What is the bhojpatra vidhi for making a mantra chaitanya?
Surya's dear flower is the japa pushpa, what we call the gudhal flower. When a mantra has not remained chaitanya, the speaker says, then by the guru's permission the mantra is written twelve times on red bhojpatra with a red sandalwood pen and ink of rakta chandan, samputed with the tantrokta beej of Bhagavan Surya; the tree is plastered well with cow dung, the mantra is established at its root with a Surya kalash set up, and 12,000 japa of that mantra is performed.
What is the Shri Sukta prayoga for destroying daridrata?
If you wear the yajnopavit, then certainly do the Shri Sukta — there is no easier means of the attainment of wealth than that, he says. It is said that if sixteen recitations each of the Shri Sukta and the Purush Sukta are done daily, continuously for sixteen days, and especially in the month of Kartik, then the daridrata of birth after birth is finished. And if the samputit path of the Shri Sukta is done — samputit with the Daridra Dahan mantra, which is the mantra of the Durga Saptashati — sixteen recitations for sixteen days, then the daridrata of hundreds upon hundreds of births is removed. But you must be entitled.
Samputa is Prayoga, not Siddhi — the Yogini namavali and the Kamakhya kavach are recited separately during the eclipse
No Samput during the eclipse. Samputa makes it a Prayoga rather than a siddhi, and accomplishment or awakening is always done separately. Recite the Yogini namavali alone, or the Kamakhya Kavach alone; Samputa is for when you have a specific end in view.
How is Samputa done with the Hanuman Chalisa?
Use "Naase rog hare sab peera, japat nirantar Hanumat beera" as Samput, or "Bhoot pishaach nikat nahin aave, Mahaveer jab naam sunaave". One Samputa recitation is said to yield the fruit of a hundred recitations, and fear is destroyed.
What should be done from the Shashthi for a child?
Going and worshipping there on the Shashthi is best of all. Otherwise, from the Shashthi tithi, have the Saptashati recited in Samput with Bhagavan Krishna's Santan Gopal mantra, with the Sankalpa made for a child and the increase of the line.
What if the full Saptashati Samput cannot be managed?
Then recite the eleventh chapter alone in Samput — learn the method of Samput and do it that way on the Shashthi tithi. Either begin from the Shashthi and do it daily over a long period, or else be sure to do it on every Shashthi tithi.
What should be done on Janmashtami for a child?
From the Ashtami tithi you may have the Santan Gopal Samput Saptashati performed — the speaker's own preference, because with so many powers worshipped at once a path opens for all your Prarabdha to be cut. If that cannot be done, recite the Gopal Sahasranama from a quarter to twelve onward.
Where is the Yashoda form described, and what is the Garbha Chandi prescription?
In the Gupt Garbha Chandi, and in the Radha Tantra, where Bhagavati Yashoda's particular form is described with the Garbha Chandika in Samput. The prescription there is that butter made from cow's milk be consecrated with her mantra and fed to a pregnant woman, for the protection of the womb.
Navarna mantra samput around the Saptashati adhyaya for the undiksha reader: one mala each side or at least nine, without pranav
The speaker says that if one does the Navarna Mantra and the like, make a Samput with one Mala each side — one mala before the first adhyaya and one mala after. If one does not do that, do the Navarna at least nine times. It is done without Pranav. For fuller japa and the methods of siddhi and the like, he says, one should take Diksha and then do them.
Should an established daily practice be added to over time?
Yes, for established practitioners — because doing the same thing indefinitely once it is fully practised leaves the mind wandering. Add to it: fold the Devi Suktam mantras into your sixteen-upachara worship, or embed verses of the Sahasranama. Adding is not changing the deity.
Why is Vindhyachal called a Mahashakti Peeth and the Mani Dweep?
Those who are going to do the parikrama of the trikon at Vindhyachal in Navratri are going to do the most special act of their lives, he says — nothing can be more distinctive. Vindhyachal has been called a Mahashakti Peeth; it is Bhagavati's direct form, the Mani Dweep, where Maa Jagadamba is seated eternally from the beginning of creation.
What fruit comes from the laghu trikon at Vindhyachal?
This too has its complete fruit, he says: the fruit of a hundred samput paths of the Saptashati is obtained from just this much. And consider how much sin there is — people of many generations have gone on committing offences, and the burden of your parents, brothers, wife, lover, son and daughter is upon you; that has to be cut, so it will take time.
What fruit comes from one trikon done during Navratri?
Whichever trikon you do, he says, understand this: when you do a trikon in the days of Navratri, one trikon means plainly that you obtain the fruit of a thousand samput paths of the Shri Durga Saptashati.
Darshan of the golden pataka and simha dhwaj on the summit gives the complete fruit of Bhagavati's darshan.
If darshan is done of the golden flag, the golden pataka set upon the summit, the simha dhwaj that is fixed there, then the complete fruit of Bhagavati's darshan is obtained. And in such a time, in the middle region of this trikon, at a special place, at a tantra peeth — the place is not a hundred percent decided yet, it will be decided by tomorrow or the day after — at one of those places of Vindhyachal the Samput Sat Chandi of Shri Bhagavati is being held for the first time.
Which Bhairav mantra should be used for sadhana?
The sadhana mantra of Kaal Bhairav, the Mahabhairav mantra, has been given on the channel Mahakal Status Official, the speaker says. Bhairav ji's sadhana should be done with that mantra; it is pranav-rahit. Also, it is a mantra samputed with the Bhairav beej, and any woman or man may do its sadhana without any doubt or hesitation whatever.
Samput Hanuman Chalisa with "sankat kate mite sab peera" for a vicious maran prayog
The speaker says that if the prayog is very vicious and the trouble severe, the Hanuman Chalisa should be recited with the Samput "संकट कटे मिटे सब पीरा जो सुमरे हनुमत बलबीरा", applied in the correct way, which is fully published in a live video on the channel — not the wrong way of reading the line once before the first chaupai and once at the end. Done correctly, relief begins from the very first paath.
Durga Saptashati samput anushthan or Navchandi with rudrabhishek for a heavy maran prayog
If the Abhichara is very heavy and the danger has clearly not passed after the six vidhans, the speaker says the seventh step is to have suitable sadhaks perform a Durga Saptashati Samput anushthan — one paath or nine, one day or five or seven — or a Navchandi Anusthan, as one's capacity allows, together with a Rudrabhishek, ideally of a Parthiva Shivling, all at home, if one has the means.
The Rashtra Sant Maharaj of the Datia Baglamukhi Shakti Peeth performed a Shatchandi with the Baglamukhi mool mantra as samput at the time of the Chinese attack.
That display of siddhi, he says, was done by the Rashtra Sant Maharaj ji of the Datia Baglamukhi Shakti Peeth. You read and hear and see its description everywhere: that with the mool mantra of Bhagavati Baglamukhi as samput — though the description comes as being with the Saptakshari mantra as samput — he had a Satchandi performed when China attacked India, and they had to fall back. He had the capacity, he says; and one who has the capacity of a person will show only that much. Whatever brahma tej Jagadamba has given, whatever a man's prarabdha is, in that manner he does the work.
He is still corrected on how the Sankalpa is made, how the hand Mudra is held, and how a Svastivachan mantra is pronounced.
No. He says people comment that he is a very learned person — and he still sits while being told that the Sankalpa is not made like that but like this, to make the hand Mudra this way, to tie one more knot in the Chutaiya, to pronounce properly, that this mantra in the Svastivachan goes this way.
How are the forms invoked inside the original Kamakhya kavach?
The speaker says each form is invoked by samput with the original beej mantras, asking that form to protect our own form. For instance Bhagavati Tripur Bhairavi is asked to protect from the direction of patal, from below — and she will not be there alone: her trikut mantra and shatkut mantra will be there with the beejakshar.
The navchandi anushthans of this parva are performed at Kashi and in the Vindhya kshetra.
After all this has been given, the speaker says, if you have the wish, the capacity and the financial means, and you want something done for you in the tirtha kshetras too, then try to join the anushthans and give your details. The navchandi will be at two places, at one a navchandi and at one only five paths. In Kashi perhaps only five, not nine, because the sadhak Brahmins will also be in the anushthan of Bhagavan Datta, so that much will not be possible; it is a single day anushthan. But in the Vindhya kshetra the navchandi will be done there with samput mantras for the sake of Bhagavati Tripur Bhairavi and Bhagavati Annapurna.
How is the Mahamrityunjay Stotra to be done with Panchakshari?
After that comes the Mahamrityunjay Stotra of Bhagavan Shri Shiva. If you are doing a special sadhana of the Mahamrityunjay Stotra, then first perform the viniyoga and nyasa of Panchakshari and do at least 27 mala of japa of Panchakshari, and only then recite the Mahamrityunjay Stotra. Do the viniyoga, do the dhyana, and recite the full stotra.
What daily totals does the morning-and-evening samput produce?
If you do this daily with Panchakshari Samput at both times, morning and evening, then think: 108 recitations in the morning and 108 in the evening. 27 and 27 mala, that is 54 mala in the morning and 54 in the evening, making 108 mala of Panchakshari; and 216 — take it as just 200 — recitations of the stotra.
How many recitations of the mala mantra should be done daily?
With practice this too becomes possible very easily, he says, and if there is prior practice then it is excellent. If you cannot do 108 daily in these, then do 54 and 54 recitations, morning and evening; if 108 happens, that is most excellent. These too are to be put in samput with Panchakshari in the same way.
What are the full Sawan figures if Panchakshari is used as samput?
If you have made Panchakshari the embedding — the full vidhan of Panchakshari is given — and having embedded them, that is having put them in samput, you first performed the anushthan of Panchakshari and did five lakh japa of Panchakshari in Sawan; and along with it you did at least 1100 recitations of the Mahamrityunjay Stotra.
What are the counts and length of that prayoga anushthan?
You first did 50 mala of Panchakshari, or 27 mala; then 108 recitations of Mahamrityunjay; and again 27 mala of Panchakshari. Perform an anushthan of five days, of seven days, of eleven days. However great a tantrik there may be, the greatest sokha, ojha or guniya, whatever prayoga has been done — before Mahamrityunjay, he says, they will not merely be finished.
Daily jap order of the Navratri navgrah vidhan: the day's Durga, nine malas of the day's graha, one of its mother
The speaker gives the daily order: after the initial pujan, one Mala of the guru mantra and one of the Ganesha mantra (if one japs other mantras too), then one mala of that day's Durga, then nine malas of that day's graha, then one mala of the graha's mother; the graha mantra is thus Samput-ed by Ma Durga and the mother, which he says makes it sharper in effect. All the jap is then surrendered into the left hand of Bhagwati Jagadamba Durga. Day one (Pratipada): Shailputri one mala, Surya Narayan nine, Mata Aditi one. Day two: brahmacharini, the Chandra graha, his mother Anusuya. Day three: Chandraghanta, the Mangal graha, Mata Bhumi (Prithvi Mata). Each day continues in the same pattern, the jap surrendered the same way.
What secrets attach to the many forms of Bhagavati Pitambara?
Because Pitambara has many forms, the speaker says there is what is called a kramagat mantra, and a difference in her ekakshari as well, all interlinked. A high-calibre guru will tell which kind of ekakshari is used as samput with the shodashabhuja or ashtadashabhuja form, what her thirty-six letters are, and with which form's dhyana the sahasrakshari Brahmastra Vidya mala mantra should be recited.
Can the sixty-four Yogini Namavali be done with a Samput?
Not yet. Asked whether the Durga Beej mantra or the sixty-four Yogini Namavali may be done in Samput with the Jayanti Mangala, the speaker says: do not go into this now. These prescriptions have only just been given; do not do R&D. First perform the independent worship of the sixty-four Yoginis. The time for the Samput will come.
How is the Viniyoga handled in a Samput recitation?
No — the Viniyoga will be done only once. You will begin from the Shiva Uvacha, and it is the Shiva Uvacha you are to repeat again and again; the Viniyoga is done a single time.
Can the thirty-two Namavali be done in Samput with the Panchakshari?
Only if you have already done five lakh japa of the Panchakshari — and properly it would be fourfold, twenty lakh. The thirty-two Namavali is an awakened subject in itself; for its energy to become wholly favourable and a Dharma-bound wish to be fulfilled, thirty thousand japa is what is prescribed.
Mantra samputan is a whole science and is never composed independently
A listener sends a samputit mantra he has written. He answers by name that he has no knowledge whatever on this subject and therefore asks pardon. He cannot make samputit mantras of his own accord, nor can he tell the listener that this is correct; he simply does not have knowledge about it, nor can he samput mantras in this way. Mantra samputan, he says, is a whole science, and it is never done independently.
Are samput and samputti paath the same thing?
Asked what samputti paath is and whether samput and samputti paath are the same, he says he thinks the questioner means samput paath, and is trying to write samputit paath. Samput and samputit paath, he says, are one and the same.
The count builds to thirty lakh Panchakshari, after which Mahabhairav is done with samput
You will get the practice, he says, and will comfortably do a hundred malas of Panchakshari in an hour. When you have done five lakh of Panchakshari, then ten lakh, then twenty lakh, and go on until the day you take it to thirty lakh — then when you sit to do Mahabhairav, after forty-one days the forty-second day will not be able to stay empty. Doing samput with this same Panchakshari, again and again, you will keep Mahabhairav awakened.
When should the japa of the Mahabhairav mantras be begun?
The japa of the Mahabhairav mantras should be begun, he says, at the least when five lakh japa of Panchakshari has been completed; after that one should begin doing its japa daily, making samput.
A sadhana for a good wife is entirely permissible, and applying the Devi Pranava is right
Reading a listener's comment, he says: absolutely do it, brother, for a good wife — there is no difficulty in this. And to another he says that applying the Devi Pranava is right as they have said; it can be done in that way.
The method of the ten samskaras of a mantra is already fully viral on YouTube and Instagram, so no confirmation is needed from him
Asked for the method of the ten samskaras of a mantra so that the mantra becomes awakened, the speaker says people are already telling it — it is fully viral on YouTube and on Instagram, look at it. He says he knows where the question is coming from and that no confirmation needs to be taken from him: the videos show in what manner the ten vidhis are done and with which beejas a mantra is to be samput, so that the mantra becomes awakened. Do it and enjoy, he says; he has given up speaking about it.
How should the Sankat Nashan stotra be samput with Ganpati's beejakshar?
If you want to recite the Sankat Nashan making it samput with Bhagavan Ganpati's beejakshar, then first of all do at least four lakh japa of the ekakshari beej which is the Ganpati pranava, and only then make the samput — it will be very good, the speaker says.
After five lakh japa of the Durga pranava, may the mala mantra be done samput in chakra vidhi?
Asked whether, after five lakh japa of the Devi Durga pranava, the Durga mala mantra may be done in chakra vidhi with the devi pranava as samput, and whether the Durga pranava may be put in the chakra vidhi in place of the devi pranava maya beej, the speaker says absolutely you may put it — most excellent, very good. If you have done the japa of the Durga beej, five lakh, and now after that you do this prayoga, it is entirely right, you can absolutely do it. And in that there is no need for you to put the maya beej, to put the devi pranava separately.
What should be done if the positive shakti with us is not helping?
Asked what to do when one has some shakti and yet negative energy still troubles, the speaker says this is a matter to be seen: whoever the positive shakti with you is, increase that shakti. Suppose some gan of Hanuman ji is with you but is unable to cooperate with you — then you should perform the anushthan of one of Hanuman ji's forms, the one-faced, five-faced, seven-faced or eleven-faced, with the full vidhi vidhan. Along with it, the seva puja of Bhagavan Shri Ram and Sita ji should be done together with the Ram Darbar.
What should be done when negative shaktis are seen directly in the house?
If a negative shakti is being seen directly in the house, the speaker says, it means her energy is becoming quite strong, that the person through whom the projection was made is using a great deal of bali and the like, and that the level of positive shaktis in your home has fallen very low. You should first, if possible, have a samputit paath of the Sundarkand done at your home; and if possible have it done from Tuesday to Saturday, at least five weeks continuously, with havan each day.
A Hanuman chaupai is used as the samput of the Sundarkand, and eleven Bajrang Baans are recited daily.
If you cannot have that much done, the speaker says, then do it yourself, but on every Tuesday or every Saturday have the samputit Sundarkand recited. As for the samput mantra, tell those doing the paath that the negative energy is of such a kind, and have them apply as samput whichever chaupai serves for the invocation of Hanuman ji and the obtaining of his grace. You will get very swift benefit. Along with it, do the paath of the complete Bajrang Baan yourself in the house at least eleven times daily, and make the sound of it.
What can be done immediately where Marana has been performed by several practitioners?
Do the Roti Vidhan at once. Where the difficulty is severe, first make a four-faced lamp of wheat flour and perform the Kshetrapal removal rapidly, and only then apply the Hanuman Chalisa Samput with the Hanuman Janjira mantra.
What happens to people who do such prayogas directly?
He says he does not wish to break anyone's privacy by putting up screenshots, or else he would show on the channel what condition and what state befalls those who do Dhoomavati sadhana, the Dhoomavati mala mantra, and then Baglamukhi with a samput of Dhoomavati — all these rocket-science prayogas at one go. Personal messages come on Instagram, on Telegram, everywhere, saying brother, we have done it, now what should we do, such a state has arisen. He says he does not put them up because privacy would be broken, and even when he offers to put it up with the name hidden, they say brother, do not put it, it will not look good. So too, he says, with people who do Uchchhishta Ganpati, Matangi, Uchchhishta Chandalini directly — it should not be done directly. And if you become fit for it, he says clearly, you will not go searching on YouTube; do not search for the sadhana of Uchchhishta Ganpati on YouTube.
Prerequisites before a first Mahabhairav anushthan
To a listener who has done no sadhana yet but wants a 41-day Mahabhairav mantra anushthan with an Akhand Jyot at home because of household trouble, the speaker says the Mahabhairav video never told anyone to do that sadhana at home at the start — the first time, it is not to be done at home at all. Taking up Mahabhairav directly without Tapobal will leave you badly unbalanced. First do at least five lakh japa of the Panchakshari Mantra — if not five lakh, then sava lakh without fail — and only then begin Mahabhairav japa at a temple by the vidhi; once the mantra is done, start your prayoga of the stotra with Samput.
Does using the Panchakshari as a samput reduce its energy?
Asked whether, if some mantra is now put in samput with the Panchakshari again, the energy of the Panchakshari will be reduced, he answers: absolutely it will not be. He adds that he has already made a separate video for this, for the Panchakshari.
How should one obtain the ekakshari diksha of Mahakali?
A listener asks about samput of the Tantra Devi Suktam with Jayanti Mangala Kali, and how to obtain the ekakshari diksha of Bhagavati Mahakali, and how much. He says the samput of the Devi Suktam with Jayanti Mangala is fine. But if you wish to do the samput in order that you may obtain the diksha, then do not fix a number for it — that will happen when it is to happen. First do as much japa as possible of both independently, and only then do the samput.
In Gupt Navratri, is a Navarna mantra anushthan better or a Saptashati path?
Asked whether in Gupt Navratri a japa anushthan of the Navarna mantra would be better or a Saptashati path, the speaker answers that when you do the Saptashati path you should do it with the Navarna mantra as samput. The whole vidhan of the Saptashati path, in which manner it is done, has been explained on this very channel in a live, showing the whole granth of the Saptashati — it is live on this channel under the name Saptashati Sarvasvam. Those who cannot do thirteen adhyayas in one day should do the Saptashati path in the Mahavidya krama, whose full vidhan has also been given.
Which Gayatri works against a Brahm shakti?
To Prashant Dwivedi ji he says plainly that against a Brahm shakti the Gayatri never works at any time. This, he says, is a subject of tantra, not a Vedic subject. In today's time nobody has the leisure to do a samput path of the Gayatri, or the vidhi-vidhan path of the vijatmak Gayatris, because everyone has to do his own work and trade and then all these things on top of that. So if you expect that by the process of the mool Gayatris the Brahm should be settled, his own experience in the present time has been quite different, and quite different from the things people read or hear written in books.
What are the six angas and two samputs of a Durga Saptashati path?
The speaker says reciting the thirteen chapters straight off — even in Hindi with bhava — is wrong: the Saptashati is recited only with its six angas. Generally these are Kavach, then Argala, then Keelak, then Navarna japa, then Ratri Sukta and the like, then the Saptashati nyasa, and only then chapters one to thirteen, followed by Navarna japa again. The thirteen chapters are enclosed in a samput of Navarna, then a samput of the Suktas — Ratri Sukta and Devi Sukta — and after that a samput of the three Rahasyas such as Murti Rahasya. Six angas plus two samputs give the full effect and complete the vidhi; where traditions differ, follow your guru.
How is a negative place cleared for sadhana?
In such a state, the speaker says, those sadhaks do japa of the agni beej in an authoritative quantity. Or they place the agni beej as a Samput in the Gayatri Mantra and do japa. Because of which so great a measure of agni tattva is produced there that the pret and pishach simply withdraw. Or they take the Kavach of their own aradhya, which they have made siddh by the guru's command, and apply the agni beej to it as a samput.
How does a mantra samput change the atmosphere of a place?
Such an energy is produced, the speaker says. What is energy? It is in your own mouth — the mantra is energy. So the utterance of the mantra is done in this manner, with the Samput applied, so that the atmosphere of that place becomes endowed with agni tattva for a fixed period of time. And after that, by their own shakti and samarthya, they invoke whoever is to be invoked, do japa of whichever mantra is to be done, offer to them, accomplish them, take their word, and come away.
What are the conditions and starting tithi for the Devi Suktam prayoga?
How it is to be done: the Tantrokta Devi Suktam is to be samputed with the "शूलेन पाहि नो देवी" mantra. And, the speaker says, Brahmacharya must be observed thoroughly and completely; there should be no difficulty on your part; keep the eating and drinking wholly sattvik. It can be begun from the Ashtami tithi of the Krishna Paksha.
What is the lighter form of the Shulen Pahi No Devi path?
In the seventh adhyaya there are a great many mantras, the speaker says, and to describe those mantras on a live would probably not be right — otherwise there are such mantras that when a Samput of them is applied it gives immediate effect. If you can do this, it is very fine; if you cannot, then do the ordinary form: one mala of japa of "शूलेन पाहि नो देवी", then the path of the Tantrokta Devi Suktam, then one mala of japa of "शूलेन पाहि नो देवी" again. If one mala is not possible, then recite the mantra at least 27 times. Doing it with even this much sankalpa, he says, you will get great relief.
Which mantra samputs the Tantrokta Devi Suktam?
A listener says he cannot make out which mantra the Tantrokta Devi Suktam is to be samputed with, and asks him to say the mantra. Search for it and you will find it, the speaker says: "सूलेन पाहि नो देवी". "सूलेन पाहि नो देवी". This whole mantra, he says, we cannot speak in full — search for it; it begins from "सूलेन पाहि नो देवी".
The panchayatana arrangement and its samput are to be drawn out and sent as a diagram.
Asked to tell the panchayatana of Maa Bhagavati Durga again, and how the samput is done, the speaker says all right — we shall make a diagram and send it, and you will get it; and he says he will write it out and give it.
How does shraap vimochan differ in Tara tantra from the usual formula?
Ordinarily, when we do shraap vimochan, Brahma, Vashishtha and Vishwamitra do it. But when one goes into the Tara tantra — when a paath is samputit with the mool beej mantras and the rest of Bhagavati Tara, especially the complete tantrokta paath — then in it, instead of saying Brahma, Vashishtha, Vishwamitra, the prayoga of shraap vimochan is done in relation to Vashishtha ji alone in particular.
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.
Which ekakshari bija can be used for dehri and body protection?
The speaker says he does not insist on the Samput being made with Bhairav ji's Ekakshari; one may use any bijakshara, even of a saumya devata, though which deity's mantra to use is not a common matter. One may use the ekakshari of Hanuman ji, of Bhagavan Batuk Bhairava, of Narasimha ji, of Bhagavati Kali or of Durga ji; whichever it is, at the least receive that mantra by Dev Deeksha vidhi at some divine time, do 4 lakh japa of it and 7000 japa of the Saptashloki, and then use it for life. It serves not only for protecting the dehri but also for the protection and Bandhan of someone's body, and with shraddha, he says, it can be used lifelong for the protection of home, family or a person's body, sitting anywhere. He adds that a fuller vidhan of it will be shared on the channel in future.
The sadhak in the Bhairav samput case was a yajnopavita-wearing initiate who had already completed a four lakh purashcharan of that mantra
The speaker says that the sadhak in that video was a wearer of the yajnopavita and an initiated sadhak, who had first completed a purashcharan of four lakh of that mantra in the proper manner, because he was already doing Gayatri and the rest beforehand. He says he disclosed this deliberately so that ordinary people would not think the mantra was simply picked up and used.
What should someone uninitiated, or initiated in another kula, do before using a samput?
Those not initiated in any manner, or initiated in another kula, should at the very least take the adesh of their own guru. He says so in the video itself. Those who cannot do even that should use the saumya shaktis — for a Narayana line, the beej of Bhagavan Narasimha will also serve as samput.
Should two cloves be held for each chakra, or one?
There is no need for two cloves, the speaker says; keep only one. There is no need of a pair, because in this it is Bhagavati alone, and the samput here is of Bhagavati's pranavas. So taking one clove at a time, since there are thirty-three paaths, thirty-three cloves will be needed to complete one chakra. They may certainly be burnt at the end.
Which mantra is used for the havan in a Saptashloki Durga prayoga?
The one with which you are doing the samput, the speaker says — and that of the Saptashloki as well. Both will be used; the samput will have a separate havan of its own. In the video put out today the samput was with the Bhram mantra, so Bhram Swaha, Bhram Swaha would be separate, and then each mantra of the Saptashloki would have its own separate ahuti.
Which anushthan should a man do for marriage?
Do the Patni Manorama Dehi mantra, the last one of the Argala, the speaker says. And if in your life you complete seven thousand japa of the Saptashloki, then by doing one purashcharan each of the samput mantra you can use it in marriage, in wealth, in every matter. He says he has stated this many times.
How does one know that a kavach or stotra has become siddh?
When any mantra, stotra or kavach becomes awakened and siddh, the speaker says, its energy becomes present in our aura. You will yourself become full of chaitanya. Hunger will not come as it does on ordinary days. Its energy will be such that the capacity to keep going comes easily within you. Your control over your own vasanas will grow considerably. Your intellect will not be soiled; a divine buddhi will keep illuminating within you. And when you go into the half-conscious, half-sleeping state you will see divine moments, divine lokas, divine light, divine shaktis and their coming and going. These, he says, are what are called the very lowest experiences in siddhi — but they will give you the sense that the mantra has become awakened and conscious.
What should be done for a disease that is going to be cured?
If the disease is one that is going to be cured, then complete the purashcharan of the Saptashloki, the speaker says, and then separately do a thousand japa of the rog-nashak mantra that is in Durga Saraswati, the roga-nasheshan mantra; and then recite the complete paath daily with that as samput.
How does one draw mantras out of a sahasranama for the shodashopachara puja?
The speaker says one does it with the ordinary mantra and may also do samput with the sahasranama and the rest. Which mantra to use, you will understand yourself when you do the path. If in a sahasranama the name says that kumkum is exceedingly dear to Bhagwati — kumkumapriya — then where we offer sindoor in the shodashopachara vidhi, there the kumkumapriya mantra may be used, or both mantras recited together while offering.
What remedy is there for release from imprisonment?
A listener says her father and brother have been in jail for a year and asks what remedy to do for release from imprisonment. Have the samputit path of Hanuman ji done, the speaker says: do or have done this samputit path of the Sundarkand every Tuesday. With which mantra and how it is to be done, he asks Ruby ji to message him on Telegram — even in the group — and he will send the whole vidhi of the samputit path.
What is the Nikumbhila Saptashati?
This is the same Meghnath who, by the kripa of Devi Nikumbhila, bound Indra. For those who wish to read the method of the Saptashati connected with the Siddh Kunjika and the Nikumbhila shakti: with the samput of "Shulena Pahi No Devi" it is called the Nikumbhila Saptashati. Consider it, he says — he had that siddhi, and such a siddhi that he bound Indra; and he goes about avoiding Hanuman.
A line of the Hanuman Chalisa is given to be used as the samput of the mantra
To Bharat Prajapati ji he says to make a samput of this mantra: "सब सुख लहे ही तुम्हारी शरणा तुम रक्षा काहू को डरना".
Should a Samput be pronounced aloud while reciting a Stotra?
Even in that condition you must never pronounce the Samput aloud. You are not showing it to the world. Recite the base Stotra; and where the Ekakshari Samput is to be placed, pronounce it silently, in the mind alone.
Navchandi anushthan on Vindhyavasini Shashthi with the Saptashati's Nand Gop Grihe Jata verse as samput
The speaker says the Navchandi anushthan held at Atas on Vindhyavasini Shashthi, for the welfare of all, was done by brahmans with the samput of the Saptashati's eleventh-chapter mantra "नंदगोपगृहे जाता यशोदागर्भसंभवा। ततस्तौ नाशयिष्यामि विंध्याचलनिवासिनी।" — the Devi's own declaration — so that Ma Vindhyavasini be supremely pleased; the full vidhi with sankalp was followed. In the recorded path the brahmans chant this mantra before and after each verse of the Narayani stuti, and in the havan the same mantra is offered again and again with "स्वाहा", later prefixed with "ओम". He calls it a rare fortune: the Devi's principal tithi, her principal vigraha, and her own mantra as the samput.
What is prescribed when a child is not being born?
When santan prapti does not happen, he says, the most fierce prayoga held for that purpose is that of Santan Gopal. Take that form as tantric, as pauranik, as shastrokta, as you wish; take its mantra with its vidhi vidhan and look at its full effect. Around Bhagavati Vindhyavasini and Ma Shashthi, he says, several good effects have been seen of a Chandi Path samputit with Santan Gopal.
Is it more fruitful to samput the Bhairav Hriday with the Batuk Bhairav mantra?
The speaker says he does not know what the questioner's capacity is. If you samput the Bhairav Hriday with Batuk Bhairav, it will become extremely intense — and whether you will be able to bear its power and its energy, he says, he does not know.
Which portions of the Saptashati may be recited without a guru?
Among the stutis you may also do the Ratri Suktam; you may do the stuti of the fourth adhyaya; you may do the one given independently in the fifth adhyaya in the form of the Tantrokta Ratri Suktam; and you may do the stuti in the eleventh adhyaya. For the rest, the complete vidhi vidhan and the full path — its vidhi too he has given on the channel in the Mahavidya krama, for which you need no guru. When you go to recite in Sanskrit for some special purpose, or are thinking of a samput path, then you need a guru, so as to do it with understanding.
An akhand jyot, a Chandi path and a samputit Chandi path are being arranged
The speaker says that as in Chaitra Navratri, when the akhand jyot sthapana was had done for many people and the video of it is on the channel showing with what grandeur it was done, the same kind of anushthan will take place this time as well. For those who wish to have the akhand jyot sthapana done, of mustard oil or of ghee, there is an arrangement; for those who wish to have the full nine days' Chandi path done there is an arrangement; and for those who wish to have the nine days' samputit Chandi path done there is an arrangement — but the arrangement is limited, since the capacity is of only two paths in a day. Those who come first will have it done.
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