Shakti Peeth
Every question on the site tagged Shakti Peeth, each answered from a timestamped source rather than a summary written from memory.
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One of the sacred sites where a fragment of Sati's body is said to have fallen — Kamakhya is among the most prominent.
177 notes from our sourcesNotes from our sources
Repeating a completed anushthan at an old Siddha Peeth or Shakti Peeth
The speaker's fourth task: once the temple anushthan is complete — say 11, 21 or 41 days of Dattatreya's Vajra Kavach, as one could manage — go to a Siddha Peeth, famous Shakti Peeth or other divine peeth near home that is 100 or 200 years old and locally held to be a jagrit peeth; the deity there can be any shakti. Repeat the same anushthan there for at least 3, 5 or 7 days, staying if it is far, commuting if close: 108 paths a day and a daily Havan, nothing elaborate. Seven days there, he says, completes one level: the shaktis whose kavach was recited awaken, and their yoginis, rakshikas and Bhairavs begin to walk with the practitioner.
How a hired bhagatwal abhichar on a family begins: reconnaissance and the weakest member
The speaker says that with time the bhoot-pret-pishach of a chowki demand more, because a pret body is a body of desires, and when a client offers a bhagat a lakh of rupees to wreck an enemy, the bhagat first does a reki — spying, not healing — of the target family using his Kache Kalve, masan, sometimes a siddh kapal, or shaktis handed down by dying elders who pass on their vachanbaddha powers, even those of Muslim tradition. He looks at what puja the household does. If it does none — the house is not bound, no annual puja, no visits to a Shakti Peeth — the house is open and he applies Vidveshana directly, causing quarrels. If the house does worship, he finds the one member who does not: a teenage son who eats and drinks outside, whose impure body a liquor-craving Pishach easily rides to enter the house and start strife; or a teenage daughter with no kavach or energetic protection — going out with open hair, wearing perfume morning and night, not believing bhoot-pret exist — on whom a mohini or pishachik shakti from the chowki is set, so that she comes home afflicted and either turns irritable, sickly and quarrelsome or begins to go astray in character, against her own will.
How an abhichar-struck family recovers: punya udaya, the right helper, tantra-kaat, palatna and griha bandhan
The speaker says that when a good family that had deva-kripa and worship is bound this way, the whole family's Prarabdha is being cut — the sooner one accepts this the better — and a time comes, after one, two or five years, when someone in the house has a punya udaya and decides to learn these things and do them properly; he will wander, get knocked about in ten places, and some day find the right person or the right means. Such a person, who knows the kaat kriyas of tantra, first tells the family which prayogs were done, how long it will take, what vidhan they must do and the state of their deities. Then each member's body is cut free and protected and the whole tantra is reversed (Palatna), even if for a day — but if the enemy is rich and keeps paying for bhog and liquor, his tantrik at once reverses it ten more times, so the helper fights the tantra war according to how much trust the family gives him. Once things are removed he sets the family on its feet: this is how you worship at home, a Griha Bandhan is done, the puja of their own shaktis is taught, sadhana and havan in Navratri, a Shakti Peeth yatra, and he also posts his own ganas — even bhoot-pret of his own chowki — as a guard. Slowly the energy of the house returns.
Which Shakti Peeths to visit on Aghor Amavasya or Tara Amavasya?
The speaker asks that in the coming years, whenever the tithi of Aghor Amavasya or Mahavidya Tara Amavasya falls and conditions are normal, sadhaks try to go to a Shakti Peeth near them — especially one where Bhagavati's shaktis are Tantrokta or where her seva-puja and sadhana are done by the Vamachara method. He names Kamrup Kamakhya, Bhagavati Mahavidya Tarapith in Birbhum (West Bengal), Rajrappa in Jharkhand, a peeth of Mahavidya Tara in Bihar, and any other popularly known peeth worshipped by tantrokta method. Go and mark your presence there on this day, he says, and many of your stalled works will be completed.
Not every power in the Devi's retinue is sattvic; some are satisfied only by blood
The speaker says it should be clearly known that Bhagavati sits with her complete mandala, her whole family, and the nature of her other shaktis and their retinue is not all sattvic. The Yoginis who appeared with her drank the blood of the daityas, tore and chewed their flesh to destroy them, and those very shaktis are present today in the Siddha Peethas and Shakti Peeths. Their satisfaction, he says, comes from those same things, and this is why Bali is offered there.
Where sacrifice is sanctioned: ancient Siddha and Shakti Peethas, not a newly made shrine
The speaker says the harm of Bali falls in a specific place. At a Siddha Peetha or Shakti Peeth where the practice has come down from Puranic times, is discussed in the Puranas and is laid down with directions in the tantra Agamas, everything runs as it should and there is no issue. But if someone independently sets up a new peetha of his own somewhere else and offers Bali there for Pretas, Pishachs, Brahmarakshases or dakinis, he says that is harmful and will somewhere give him a wrong, opposite result.
Why a creature sacrificed at a Jaagrit Peetha is freed from its species
The speaker says that under the rules of Bali at a Siddha Peetha, the peetha is a Jaagrit Peetha where the practice has run from before, so whichever creature is sacrificed there somewhere gains release from its very species. He says goat, sheep and rooster are creatures of the Yaksha clan whose onward passage does not come quickly; it is said that after death they are born again and again in the same womb, and their passage is often obstructed. Through Bali, he says, their passage happens, and the retinue and helper shaktis of Bhagavati present there, whose satisfaction comes only from blood, are also satisfied by the blood of these yaksha-clan creatures.
Sacrifice is mandatory at Shakta Peethas where the tradition stands, and banning it brings no good
The speaker says Bali is mandatory at Shakta peethas where the tradition has come down. At such places, he says, those shaktis have been established through Bhagavati, whatever her leela was, and they stay at that spot and from that spot protect other regions. Putting a stop to all this, he says, can never be beneficial for anyone.
Authority over a Shakta Peetha belongs to Shaktas alone
The speaker says no one has the right to snatch anyone's food, anyone's diet. The main matter, he says, is that humans offer tarpan to the devatas, worship them and satisfy them, and the devatas fulfil the wishes of humans; the vidhan for this differs by each tradition's rules, and one should walk by one's own tradition, with no one opposing or banning anyone else's. He says a Shakta peetha should be under the authority of Shaktas, not of Vaishnavas, not of Buddhists, and not of any other adharmis either; whatever has been running at a place should keep running there in that same way.
Warning to reformers who would interfere with an ancient sacrificial tradition
The speaker says those who love philosophical doctrine and claim they want to reform people today should first have their mentality examined; they will themselves show up as durbuddhi and malbuddhi, so what will they do for others. One cannot take half a matter from here and half from somewhere else, he says; doing so and stopping these things only earns the wrath of the shaktis of all the peethas of Bharatvarsh, and nothing good comes of it. His comparison: where Shiva is bathed in milk nobody may demand a blood abhisheka, and likewise where a Bali pavilion has stood for a long age, explained in the Puranas, described in the tantra Agamas, with paddhatis and akharas running, no one should interfere, or he must bear the wrath of the shaktis, of his lok devatas and of his kula shaktis.
Shaktipeeth and anga vidya sadhana as lasting protection from an enemy's tantra
The speaker says that as one advances and begins to understand what Bhagwati's swaroop is, one should — as he keeps repeating — take up the sadhana of the Shakti Peeths and of their anga vidyas, and through it destroy forever every abhichar karma an enemy is doing. Make yourself strong by knowing these things rightly, he says, so that the enemy no longer has the capacity at all; then things will go well.
Why shouldn't Bhairava be viewed narrowly as just an entity for occult defense or offense?
Bhairava's grace eliminates worldly adversities, enemies, tantric obstacles, and financial deficiencies while bestowing mental stability — His worship is essential for spiritual nourishment generally, not merely a tool reserved for defensive or offensive occult operations.
Where is Lord Dattatreya found across sacred sites, and what role does he play in authentic Guru lineages?
Across all 12 Jyotirlingas, 51 or 108 Shaktipeethas, and Siddhapeethas, Dattatreya and Baba Gorakhnath are invariably found nearby — and in authentic Guru lineages, practices concerning him are mandatorily imparted to disciples during initiation up to Purnabhisheka.
The five deities of the Diwali deepdan lamps and the order of flower and dhoop offerings
The speaker says a flower is offered beside each lamp in the name of the deity it will be lit for: the first lamp for Lakshmi-Ganesh, the second for Lakshmi-Narayan, the third for the Kuldevi and the Kula Bhairava, the fourth for whichever Shakti Peeth is nearest to one's home, and the last for the Shiv parivar. He says Dhoop is then shown separately in the name of each of the five, in the same order.
Why is Prayag pre-eminent among the four Kumbh sites?
Because Ganga, Yamuna and Saraswati meet there together with Tirtharaja Prayag, king of the seven cities; because the first yajna in the cosmos was performed there by Brahma; and because Veni Madhav, the first of the twelve Madhavas, guards the whole region.
Sin committed at a holy place is destroyed only where the nectar fell
Sin committed elsewhere is destroyed at pilgrimage sites, Shakti Peeths and Jyotirlinga regions — but sin committed at those places themselves is destroyed only at the Kumbh Kona, where the nectar fell, and only when the bathing is accompanied by genuine atonement.
In what order is Argha offered after bathing?
Surya first with Gayatri or his name; then the lineage ancestors; then Ganesha; then Kula Bhairav and Bhav Bhairav; then Hanuman; then the three Shakti Pithas — Alopshankari, Lalita and Kalyani; then one's own tirthas, the Dwadash Madhav and Nagraj Vasuki.
The mandatory last-day darshan of Veni Madhav
See Veni Madhav without fail — even a Shikhar Darshan of the temple spire if the crowd is heavy or a train is being missed. Nagraj Vasuki and Alopshankari should be seen too if possible.
Do the merits differ depending on where one stays at the Kumbh?
No. Everything from Alopshankari across to the Nagvasuki temple and Veni Madhav is the Kumbh region, so a tent, an ashram or a hotel anywhere within it carries the full fruit — the merit is not diminished by the choice.
Divya drishti without a guru: kul-shakti grace or long worship of one shakti
The speaker says a new sadhak never gets shakti-siddhi suddenly, which is why a Guru matters. Without a guru, Divyadrishti is possible only if a Kul Shakti of one's own line, or a shakti capable of fully absorbing one's Prarabdha — a Yogini or a shakti of a Shakti Peeth — bestows grace. The other route is continuous daily seva-puja of one shakti over a long time, which makes the capacity arise on its own; how far it goes — whether one receives a vachan from a deity, speaks or hears anything — depends on the sadhak.
Vindhyachal as the one complete Shakti Peeth of the universe
The speaker says that if there is any dham, any Shakti Peeth, any place in the entire universe that is a complete Shakti Peeth, it is one alone: the Vindhyachal dham of Bhagavati Vindhyavasini on the bank of the Ganga, where Jagadamba has been present since the beginning of time. For that reason, he says, every person must go to Vindhyachal at least once in their lifetime, and should serve Bhagavati Vindhyavasini for life.
Why the Vindhyavasini Chalisa is a purna chalisa
The speaker says that on reciting the Vindhyavasini Chalisa one will find that it collects the names of the Navadurga, the ten Mahavidyas and each of the 51 Shakti Peeth. For this reason it is regarded as a complete (purna) chalisa, and the grace of all shaktis is obtained merely by reciting it. He calls it an extremely wonderful chalisa and says one must recite it after awakening it with this vidhi-vidhan.
Why are the vidhis of Hinglaj, Purnagiri and Jwalamukhi kept secret?
Hinglaj Mata, Purnagiri Mata, Jwalamukhi Mata — however many such swaroops there are, know that they are extremely divine swaroops, he says. And it is good that the subject of all these swaroops, including Bhagavati Kaila Devi and however many such forms there are, has been kept secret according to capacity; the mantra vidhi-vidhan and the rest are proper so.
How many Navratris are there in a year?
If it be seen thus, he says, then Navratri falls every month; in some manner or other a Navratri is happening every month. Of the eight chief and four chief peethas that have been named: the Navratris according to the Kamagiri Peeth are different, the Navratri according to the Purnagiri Peeth is different, that according to the Uddiyan Peeth is different, and that according to the Sharada Peeth is different. According to all four peethas, different Navratris have been held in the tantra peeth, in the tantrokta matter, according to the Agam and Mukt granths. Some run according to the Sankranti; some run according to the Shukla Paksha of the Sankranti; and some run according to the jayanti tithis.
Shakambhari runs from the Saptami night, and the Magh Gupt Navratri from Mauni Amavasya
It depends on the kula parampara, he says: if we say it is not running now and you come to know that by the Kamagiri Peeth it is running now, and you say we are speaking wrongly — no, that too is correct. But for those like you whose kuldevi is Bhagavati Shakambhari, and where the chief pujan of Bhagavati Shakambhari will take place, take it that from the Ashtami tithi, from the night of the Saptami, their Navratri will begin — the Gupt Navratri. So that is the Shakambhari Navratri. And the Magh Gupt Navratri, the Vasantik Navratri, the Magh Gupt Navratri will be the chief Navratri dedicated to Bhagavati Sharada; it will begin from Mauni Amavasya.
Which shaktis count as the ang vidyas of a deity?
The speaker says that one should therefore never do the anushthan of only one deity or one Mahashakti without also doing the anushthan of their ang vidyas from time to time, as one is able. For Bhagavati Mahakali these are Mahakal, Bhagavan Sadashiv, Bhairav ji, and Hanuman ji and Mahavir who are among her veers; further on come one of Bhagavati's yoginis, one of her sahacharikas, and for a Shakti Peeth sadhana a shakti of that place or a siddha of it.
Anyone may worship Shakambhari: she is one of the six Mahadurgas
The speaker says Bhagwati Shakambhari is usually worshipped only by those whose Kuldevi she is or in whose region a Shakambhari Peeth stands. But in the present Kalpa, the Shwetavaraha Kalpa, she is one of the six principal Mahadurgas, and guru-initiated Shakta and Kaula Sampradaya sadhaks worship the six Mahadurgas in the mandal-peeth pujan of their Ishta. So, he says, her worship and the path of her Kavach are not limited to those whose kuldevi she is; anyone can do them.
Daily recitation rule for the family head, and who must do the purashcharan
The speaker says every head of a household must recite this Kavach, keep it siddha, and do at least one path of it daily. He says it brings destruction of enemies, health of every kind, and both progeny and wealth. For those whose Kuldevi Bhagwati is, or who live where a Shakambhari Peeth stands, as in the Saharanpur region, he says the Purashcharana of this kavach is a must, and it should stay in their daily path.
What capacity is needed to undo a binding that was done with a bali?
Your vidya will work, but you will fall into trouble and get caught, because for this the capacity for the utara of the bhog and the rest is needed — what is spoken of in bhagatvaal as a double bali. One should know at least that much; and if that much knowledge is not there, then when performing the utkilan oneself — he is speaking especially to the sadhak class — one should carry out the process of balidan at a Shakti Peeth.
Is a symbolic bali enough when undoing a binding (utkilan)?
In his own view, no — one cannot do a symbolic bali in this. If you do a symbolic bali and your enemy has done a big bali and is a formidable tantric, then there will remain the possibility of ghaat against you.
Can a havan be done after sunset in Navratri?
Asked whether a havan can be done after sunset in Navratri and what its timing would be, he says that according to him a tantrokta havan can be done at any time at all in Navratri. It is not the Vedic vidhi, it is tantrokta, so it can be done at night too. At a Shakti Peeth the time is not looked at anyway, and in Navratri one may do it whenever it is to be done. Vedic people state many rules and prohibitions, but at a Shakti Peeth there is no prohibition; if you very much wish, look at the choghadiya.
Which Purnimas are called divine, and what should be done on them?
The speaker names the Purnimas of the divine period — Sharad Purnima, Shravan, the coming Kartik Purnima which is Dev Deepawali, and the Purnima of Margashirsha. Whichever deity a given Purnima is dedicated to, if you are doing japa of mantras connected with them, or are at a shakti peeth or temple connected with them, or are present at such a place and are a dedicated sadhak, then divine experiences can certainly occur to you.
How much japa is done at a shakti peeth on this night?
Taking a small example of how one is to recognise, the speaker recalls their earlier point that on the night of Sharad Purnima shaktis certainly come to all the divine shakti peeths and such ancient temples. So if we go to such a region and do mantra japa — a hundred malas, two hundred malas, or sit all night without counting malas, from nine at night or from eight, and go on doing japa till three or four at dawn, the legs aching, getting up and sitting down again.
Are the Annapurna and Vishalakshi temples at Kashi the same?
No, the two are different, the speaker says. The Annapurna temple is in the precincts of Kashi Vishwanath ji, right beside it. And the Vishalakshi temple is behind, among the Shakti Peeths of Bhagavati: Kashi Vishalakshi is one of the eighteen principal Mahashakti Peeths, and falls a little outside, at a distance of five minutes. The two are separate.
What is the difference at Kamakhya itself?
This, the speaker says, is why we always say to perform the Kamakhya Kavach. If you are at Kamakhya ji, go — nobody will stop you there, and if some wicked person stops you there, say that this is wrong there. But in any other kshetra you cannot touch. There Jagadamba is in that original form of hers, in the form of creation, so the subject there is different; in any other kshetra, if you are touching and somebody is encouraging you, then that person is one who wishes only your destruction.
Where should the Kamakhya Kavach japa be offered afterwards?
Once the whole Navratri is complete, let her go once to Kamakhya ji — Devi gracing her and calling her — or else come to Vindhyachal. Of the two, at least one place: either come to Vindhyachal or go to Bhagavati Kamakhya ji. The third is Mangala Gauri at Gaya ji, one of the eighteen chief Shakti Peeths.
What is the procedure at Kamakhya itself?
Either offer it in Bhagavati Kamakhya's garbhagriha: wearing red cloth, seated on a red asan, sit near the Saubhagya Kund with your face towards the south, from where you can see Kamakhya ji's temple. Sitting there, do japa of the Kavach with a lotus flower in your hand. Wrap it in a red cloth and keep it; and if you can go into the garbhagriha that day, then go that same day and offer it — let it fall into the kund at the main peeth in the garbhagriha, let it simply go, and after that drink the water.
What if she goes to Vindhyachal or Mangala Gauri instead?
If you come to the Vindhya kshetra and there too, having done japa, you offer it at Bhagavati's feet, this grace is obtained. And at Mangala Gauri, where Bhagavati's breast fell, her vaksha fell — at that place too, if you do japa and offer it in the garbhagriha, the same grace is obtained there. Most fiercely of all it is at Kamakhya, since the mool sthan connected with this form is Bhagavati Kamakhya's, so there in the main peeth.
What is the rule for taking soil from the bali sthan of a Shakti Peeth?
Addressing a listener named Tushar, the speaker says this subject is not for everybody — taking soil from the bali sthan of a Shakti Peeth. If some prayoga is to be done at all, it will be far more proper to do it right there on the spot.
In whose name is the panch deepdaan in a coconut offered?
The panch deepdaan that is to be done in a coconut, he says, is in the name of your own kuldevi and kuldevata, in the name of the griha shaktis, in the name of the Shakti Peeth, and in the name of whoever's parva kaal it is. A hundred per cent, so much energy is formed from it, so much energy is generated, that if at that time you sit there and do any mantra japa after it, it will give you great benefit.
Bhairav as Shiva's form, guardian of every Shakti Peeth, and a post rather than only a deity
The speaker says Bhagavan Bhairava is held to be the very form of Shiva; the authority to give danda was first given to Bhairav in the kshetra of Kashi; he is present for protection at every Shakti Peeth and is the gram devata and Kshetrapal. But Bhairav is not only a deity — as Indra is a post, so is Bhairav. In 98 percent of places Bhairav is Shiva's own form, but at a few tirthas and Shakti Peeths other deities stand in the form of Bhairav; Batuk Bhairava, the child form of Shiva, is everywhere and is Bhagavan Sadashiva.
What should be done when an unmarried girl who became sati was worshipped, but nobody knows who she was?
A listener says an unmarried girl had become sati and was worshipped, but they now do not know who or where the Sati Mata is, so how are they to do her puja and dhyan. Surely you would know who she is, the speaker answers by name, and there must be some place of hers. If you do not know at all, then take the support of a Shakti Peeth.
Why is Surya the witness when a tantric dosha is incurred?
If you get caught somewhere in tantra — especially those who do some tantra practically, some tantra connected with shatkarma — and a dosha of it attaches, or a dosha of some other mantra attaches, or a fault of pronunciation, or japa of a mantra one had no right to so that the deity became angry, or some insult occurred at a Shakti Peeth or tirtha: Surya Dev is the witness of all these, because Surya Narayan never sleeps.
Is the Deoghar Shakti Peeth jagrit?
He answers Abhishek Tomar ji sharply: you say you live in Deoghar and you do not even know whether it is jagrit — what are we to say in this. It is called a hriday peeth of Bhagavati: the spandan of Mai's heart, the chief arteries of the heart, fell there. At Ambaji the heart, and here the arteries of the heart — on account of which Bhagavan had to establish his own atmalinga. This same Baijnath Dham, where in the Mahakal of Shivratri the gathbandhan of these two was first performed, on account of which the whole world takes it that Shiv and Parvati ji were married on Shivratri — whereas the truth is that no marriage happened that day; on that day the gathbandhan of Baijnath Mahadev and Bhagavati Jai Durga was performed. It is a symbol of when Sati abandoned her body.
What is Jai Durga's place in tantra?
He says this is the utmost point of our Sanatan — a person living in a Jyotirlinga region asking whether it is jagrit. Go, babu, take darshan. There, in the form of Lakshmi and Durga ji: in the field of tantra, Bhagavati Jai Durga has a very chief place. He points to the Brahm Pishach Prapanch true tantra incident put on the channel and website, in which Jai Durga is described, her mantras are described, and how they were used — it is very fierce. In the Nav Durga pujan done in South India, according to different kalpas, in one kalpa among the nine Durgas one Durga is Jai Durga, and their chief Shakti Peeth is held to be this very one at Baijnath Dham — the shakti Jai Durga and their Bhairav Baijnath.
Their prayoga kaal is the Aghor Navratri around this Chaturdashi and Amavasya, when Shakta and Kaul tantrics complete their sadhanas at Tarapith and Tarachandi.
The prayoga kaal for them falls on precisely this Aghor Chaturdashi, Tara Chaturdashi, Amavasya and so on. The Chaturdashi and the navratra around it are also called the Aghor Navratri, which has already begun; in Bengal especially at Tarapith, and at Tarachandi in Bihar, Shakta and Kaul tantrics complete their sadhanas within these nine days.
At tantra peeths and shamshaans — Kamakhya among the Shakti Peeths, Ujjain among the chakra tirtha shamshaans — often on behalf of a yajman.
At tantra peeths and shamshaans, at Shakti Peeths such as Kamakhya, at chakra tirtha shamshaans such as Ujjain. There are many such sadhaks who both perfect prayoga of this kind and also perform it on behalf of those who are their yajmans.
Living around Tarapith, Kamakhya or a Shakti Peeth, or holding such a shakti in one's kula parampara, one need ask no one — but neither preach it to another.
Yes. If you live around Tarapith, or around the Kamakhya peeth, or your region is around a Shakti Peeth — or if in your parampara, in your kula parampara, Bhagavati Tara, Bhagavati Chhinnamastika, Bhagavati Dhumavati or any shakti of this kind stands worshipped — then there you have no need to ask anything of anyone. But for somebody else to begin doing it on seeing you, or for you to preach to another that we are doing it so you do it too, is wrong.
Why is Bhagavati described as bali-priya?
He says that had Bhagavati not manifested as the daughter of Daksha, there would neither be so many Shakti Peeths in this world nor such balance. Consider, he says, that Jagadamba gave the bali of her own body. People say she is not bali-priya — but she who gave her own body as bali, so that the welfare of man may be, so as to be established at place after place. She established her own pind in person at place after place; it is not that she manifested at place after place in the form of stone. It is a very great sacrifice of hers for this world, and for this reason she is called the Jagat Mata of us all.
Her birth fell on Bhadrapada Krishna Dwitiya, and the other two forms are Subhadra at Jagannath Puri and Yogmaya at Delhi.
Her birth took place on Bhadrapada Krishna Dwitiya, today — as Bhagavan Krishna's elder sister, in the Ashtabhuja form. The second is Bhagavati Subhadra at Jagannath Puri, beside the Vimala Shakti Peeth; the third is Bhagavati Yogmaya, whose temple is at Delhi.
Where should a Saptashati or Shakta Deeksha be sought?
Request it of the Shankaracharya in the Shankaracharya tradition — Deekshas are given at their place, and the right to give it belongs to whoever is seated on that post. It is the best for householders, and no odd sums of money will be involved. You may also take it from capable practitioners of a Shakti Peeth.
How is the Kul Bhairav identified?
If you know your Kuldevi, you will come to know the Kul Bhairav. And Bhagavan Shri Ram's Kuldevi, the speaker adds in the same stretch, is Bhagavati Vindhyavasini.
Do great shaktis also come with great intensity upon people who do regular puja-path?
Yes, the speaker says — it happens to those who do puja-path as well, when great powers come upon them: Bhagavati's chief yoginis and mahayoginis, the trinetra swarupas, meaning powers of a high order, of a high kula, some Shakti Peeth or mahashakti, some very ancient shakti that is not of the upadev category and whose root element is shakti from the very beginning.
Which Bhagavati should be worshipped alongside Hanuman ji if none is known?
The speaker says that if Hanuman ji are worshipped in the house, then alongside them worship the Bhagavati of whichever Shakti Peeth is near your house, if you do not know who the kuldevi is.
Who is the Bhairav of Mata Vimala of Puri?
The speaker says the Bhairav of Mata Vimala — the Bhairav of that kshetra — are Bandi Hanuman ji, the Hanuman ji known there as the beedi-wale Hanuman ji; the chief pujan there in the form of Bhairav is theirs. Whether it be Vimala Mata or Bhagavan Jagannath, the whole responsibility of that place rests upon Hanuman ji, so the puja in the form of Bhairav there will chiefly be his.
Where is the strongest power of a locality usually found?
At the oldest Durga worship site of that region — an old Durga, Chandika or Kali temple, especially one where Bali is offered or Mahishasura Mardini is worshipped, at least fifty to a hundred years old. That place's most formidable power is certainly present there.
What should be worshipped if you do not know who your family deities are?
Worship Shiva and Gauri, and the Shakti Peeth nearest to you, in the name of your Kul Shakti — praying that whoever your family power may be, this worship should reach them.
A Deoghar-region household can take Baba Vaidyanath as the Bhairav and Bhagavati Jay Durga as the Shakti in place of unknown family deities
Take Baba Vaidyanath as the Bhairav and Bhagavati Jay Durga — where the Goddess's heart is held to have fallen — as the Shakti, and worship them as your Kul Shakti. Offer pink, red or yellow cloth and Shringar to her, yellow cloth to Shiva, and kheer-puri as Naivedya at both places.
How is the Havan performed if you do not know your family deity?
Offer to Bhavani Shankar and the nearest Shakti Peeth — 108 oblations each. With a Yajnopavita use the Pranava; a woman with no man available uses the Devi Pranava instead, as "Hreem Vaidyanathaya Swaha" and "Hreem Jay Durgaya Swaha".
Which regional Shakti should be named in the Havan?
The presiding Shakti of your region: Jay Durga in Jharkhand and Bihar, Bhagavati Vindhyavasini in Uttar Pradesh, Chhinnamastika near Ranchi and Jamshedpur, and Bhagavati Bagalamukhi at Vaidyanath Dham, whose manifestation place that is held to be.
The Khappar is offered in the name of the region's Shakti Peeth and its Bhairav
To the Shakti Peeth of your area and its Bhairav — Vimala and Jagannath in the Purushottam Kshetra, Kalighat's Kali with Nakuleshwar Bhairav in Calcutta, Tara with Akshobhya Bhairav near Tarapith — with the prayer that it reach your own Kuldevi.
Why are the Badi Mata and Pret Mata shrines at Vindhyachal kept closed?
Because these are extremely formidable powers. Pret Mata's darshan can still be had, but Badi Mata's is not given — her history has been very fierce and not everyone should go there. It is proper to salute her from outside and take her blessing.
What should a family do whose Kuldevi Saptami tradition has been lost entirely?
Do exactly what has been described in this session — the whole live is on this. A listener from Madhya Pradesh is told the same: look for the Shakti Peeth nearest your area and take that. For the Karma Sakshi lamp, the channel already has four or five videos.
Does caste determine who a family's Kuldevi is?
No — being a Yadav or a Kshatriya makes no difference to it. Who the Kuldevi is has to be looked into for that family; it cannot be stated from caste. If it is unknown, worship the nearest Shakti Peeth as described.
Should a locally powerful but recently manifested goddess be taken as the main one?
No — keep the region's ancient Shakti as the principal one. For a listener in Gorakhpur the speaker says to worship Bhagavati Vindhyavasini principally, while a locally formidable goddess whose manifestation is not held to be very old should also receive service and worship in her own name.
What happens when a devotee is insulted at a shakti peeth?
Your shraddha towards the Jagadamba to whom you have gone is probed, and the blow falls on it. The people who insult are somewhere deluded — and it is not that they receive no punishment, because the servant who has arrived there is absorbed in Bhagavati herself and has arrived as her form.
What is the position of a servant working in a temple?
You are a servant in the Swamini's house and you are getting a salary, he says; your wages are being given, your remuneration is being provided by Jagadamba. You may be a crorepati or an arabpati, you may be playing in gold and silver — she has given it according to your capacity and merit. But you are still their servant; you call yourself a servant. When you take yourself to be the master in that place, and begin the work of seizing it, the trouble begins.
Servants at the ancient Batuk Bhairav temple of Delhi began to call the temple their own.
He recalls telling in a previous live what the servants at the ancient Batuk Bhairav temple in Delhi do, and how they began to say: this is my temple, whatever I want will happen, that is all. When someone says such a thing, he says, understand that the time which ought not to have come has now begun for them — the beginning of their fall has already taken place.
Gathered wealth does not burn away overnight; it drains once the order of its diminishing begins.
One who has gathered so much wealth will hardly burn to ashes tomorrow, he says — it lies in the bank, and the bank will not close. But it will drain; the order of its diminishing will remain, and it will begin. The speech itself will tell you that the time of their fall has come. And who was made the instrument? You, the devotee — the devotee is a form of Bhagavan, and by making the devotee, indeed by making herself, the medium, she begins their destruction.
Upon whom does the insult of a devotee actually fall?
She is the Swamini, he is the Swami; you are their servant. The person who has come has come to the Swamini's house, not to yours. When you insult him, who is grieved, who is pained, whose insult is it, at whom is the finger raised? It is raised at that Swamini.
Why is a cry made in suffering said to reach faster?
In happiness the bhaav may not reach their feet at that level, but when you are in affliction, when you are aggrieved, when you are sorrowful, your connection becomes direct with their feet. When you call upon Bhagavan or Jagadamba in affliction, your one-pointedness is many times greater than the one-pointedness of happiness.
Is there forgiveness for those closest to the deity?
The greater the post, the greater the nearness to them, the greater the responsibility — and where a mistake occurs there is no forgiveness. It is not obtained, he says. It is a matter of experience, though people think that doing this or that will settle it.
A guest insulted by a servant carries the complaint to the master of the house.
In whosever house you go as a guest, if the servant of that house insults you, whose ridicule is it in the world, whose insult is it? The guest will say: I had come to your house, see how your servant insults me. What then will the master do with that servant? He will remove him from service, ruin him, punish him as much as he can.
Why is insulting a surrendered devotee an insult to the Devi's own form?
When you go as a guest, as a devotee, as a darshanarthi, taking refuge, then the more the bhaav for Jagadamba is in every pore of you, the more her name issues from every pore, the more surrender you carry — in that surrender all her shaktis are present in those pores. So it is her own form, issuing from those pores, that is insulted; and since the insult is hers, the Swamini will punish. She will understand it, he says; it is not for you or me to.
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.
When an installed ancestor shakti is not pained by a divine kul-shakti's bhog
The speaker says the installed shakti will not suffer in that way if the person, while alive, did puja-path and naam japa, or if after death they were not given an independent place but were set under a mahashakti of some Shakti Peeth or under Bhagwan Mahadev, with the instruction that alongside their puja and bhog the household must daily do japa of Mahadev's mantras and his nitya abhishek — with a shaligram installed, and auspicious energies built up there. Kept in such purity and sattvikta, the suffering does not come in that form, though a little laag, binding or discomfort may still occur.
When did Bhagavati Kamrup Kamakhya manifest, and who built the temple?
The prakatya kaal of Bhagavati Kamrup Kamakhya was Satyug, the speaker says. It is said that the Kamakhya temple built in the Kamrup pradesh was made by Kamdev and Rati — the deva Kamdev established that temple, first constructing it with the help of Bhagwan Vishwakarma. That is, the first brick was laid by Kamdev, and for that reason the region got the name Kamrup pradesh.
How is the Kamakhya kshetra related to the Vindhya kshetra?
The chief limb of Bhagavati, cut by Bhagwan with the Sudarshan chakra, made a mahatirtha there, and that region became the cause of the origin of the whole world of Jagadamba. By the reckoning of kalpas, the speaker says, in one kalpa the Vindhya kshetra was formed — the one whose chief dhyan and Manidweep dhyan we do — and in another kalpa the Kamakhya kshetra was formed. By kalpa-bheda, every Shakti Peeth has had its own importance.
Does the mahima of these kshetras ever diminish?
No, the speaker says. Whether it is a tantra kshetra, or the Kamrup Kamakhya kshetra, or the Chhinnamastika kshetra of Rajrappa, the mahima of all these kshetras always remains in every kalpa and every yuga; no diminution comes into it. In Satyug the first period at Kamrup Kamakhya is held to have been the time of the origin of the tantra kshetra there.
What is the folk misconception about the women of Kamrup Kamakhya?
All of you will have heard, the speaker says, that the women of Kamrup Kamakhya are great sorceresses, that they turn human beings into pigeons, sheep and goats and keep them so, and that whoever goes there cannot come back. This is a folk misconception. The reason it was somewhere spread in society, he says, was precisely so that not every person should reach that tantra peeth.
Are the people born in the Kamrup region an amsha of Bhagavati?
One is that the girls and young women of the Kamrup pradesh — since Kamakhya is the devi of desires — belong to that kshetra; and whoever takes birth in a Shakti Peeth is somewhere an amsha of Bhagavati, to be regarded as of her amsha swaroop. Even the dog and the cat there are somewhere strongholds of Bhagavati; which siddha charan is roaming in what form is not known.
Where does the chief pind of Bhagavati actually lie, beyond the temple on Nilanchal?
The reality of this kshetra, the speaker says, is something from which people have become far removed in the Kali kaal — perhaps Bhagavati has by her own Mahamaya placed that covering, as with what is now seen about Kashi Vishwanath and whether the Gyanvapi was the real temple. All of you will be astonished to learn, he says, that in the chief Kamakhya kshetra the principal pind of Bhagavati falls in the Kamrup pradesh and in the Kadali kshetra; the temple to which we go is only a fragment, on the Nilanchal parvat.
Who reaches that principal pind, and can ordinary people go?
On the other side of the Nilanchal parvat, and in its north-eastern part, when you go towards the Kadali van, there you will find the principal pind, where the entry of ordinary persons is forbidden even today, the speaker says — so many misconceptions have been spread that nobody is able to go there. Sadhaks served in the Kula paramparas reach that far and perform darshan and pujan. The principal thing, he says, has somewhere been kept secret even now.
Where can the deeksha of Mata Kamakhya be obtained?
By all means take the information properly from some sadhak of the Shakti Peeth and take deeksha, the speaker answers. Take deeksha in the Kaul marg and do it — only then will it be correct.
Why does health worsen when I do tantra kaat remedies myself?
When we do tantra kaat ourselves, why does the body get spoiled, the speaker asks — because the place in which we are living is itself afflicted by tantra badha. If the place where you reside is itself girdled about by some kind of tantra, then where will health benefit come from? Therefore, if you are doing it yourself, japa and the rest should always be done outside, in a temple or a Shakti Peeth, or at Ganga ji, so that you get the greatest benefit; and when that state has been reached, then you may do it at home.
Do the rules of a 108-bead mala apply to a 27-bead sumirani?
People ordinarily use a sumirani for simran, the speaker says, but in his own view one should do ajapa jap. Why is a sumirani needed at all — when it is only to be done twenty-seven times, one should not keep a sumirani but should do ajapa jap. Asked what may be done in home puja so as to get the effect of a Shakti Peeth's puja, he says that for that you will first have to live in a Shakti Peeth; do it living in a Shakti Peeth, and only then will that effect be obtained.
What is the reality behind the Mahashivratri wedding?
The reality begins with Bhagavati Sati burning her own body in the yajna fire. Shiva, taken by moha, carried her and began to roam the whole brahmand; and by the Sudarshan chakra, sent by Vishnu, the body of Bhagavati Sati was divided into pieces.
Where did the heart of Bhagavati Sati fall?
In the Vaidyanath kshetra, he says — in Deoghar, in the state now called Jharkhand, the heart of Bhagavati Sati fell, and it is a Shakti Peeth, a manifest Shakti Peeth. The shakti who became the adhishthatri of that hriday peeth is Jaya Durga; she is the Mahashakti there, and she became present there when the heart fell.
Why do the Shakti Peeths exist at all?
Had Bhagavati Sati not given her body in sacrifice, had she not made that renunciation for all of us, then there would be no Shakti Peeths in the whole world and there would not be this much bhakti. Bhagavati Adishakti gave up her body and burned it, and it is held to have been in many pieces — 108 khands — of which, because it is the Kali kaal, 51 are manifest and the rest are gupt.
Why are the Shakti Peeths and kunds of the Vindhya region not all available?
There is some cause of the Kali kaal, he says, by which all the Shakti Peeths are not available. In the Vindhya kshetra there are many natural kunds whose description is found in the Vindhyachal Mahatmya; and it will astonish you to know that many such kunds from the beginning have become extinct and are not visible at all. The Motiya talab near Rinmukteshwar Mahadev has half dried up — the region where the siddh munis of the Vindhya kshetra go and become invisible, held to be an invisible kshetra — and it lies dry. Many kunds and springs have completely dried.
What if a Chhinnamastika Shakti Peeth is nearby?
If a Shakti Peeth of Chhinnamastika Ma is nearby, then use her stotra, satnam and stuti, use the sahasranama, and please her by doing the path.
Which deity stands behind the engineer's work?
Those who are engineers do the pujan of Bhagwan Vishwakarma ji, he says. On going to Kamakhya, Vishwakarma ji has been established near the second gate on the path that goes by the Saubhagya Kund; Kamadeva called Vishwakarma ji and had the temple constructed. It is held that it is by his grace alone that one becomes a successful engineer and gains mastery in the work.
Which Mahavidya sits highest and which lowest on the Nilachal at Kamakhya?
The speaker says that the highest place on the Nilachal parvat, where a form of Bhagavati is seated, is the form of Bhagavati Bhuvaneshwari; and the form seated lowest among all the forms of Bhagavati there is none other than the sthan of Bhagavati Tripur Bhairavi. This can be seen directly on a visit.
Whose yoginis are consecrated in the 64 Yogini kavach?
Asked whose yoginis' mantra is consecrated in the 64 Yogini kavach, he answers that they have given the whole description of the 64 yoginis of Bhagavati Lalita Tripurasundari; the whole subject relates to them. And along with them there is also in it the subject of the Shakti Peethas — the 64, the 108 Shakti Peethas.
What should be done about dreams of Shakti Peethas one has never seen?
Priyanka Chauhan ji says she has darshan of new places every day in dreams, and when she searches the internet some Shakti Peeth of Ma always turns up, and asks what to do. First of all, do not make experiences of this kind public, the speaker answers; delete this comment and never tell this subject to anyone. When yatras of the divine lokas begin, understand that it has been said that in the very initial stage of siddhis all these things happen — divine experiences occur, devi-devatas are met in their own kshetras and grant darshan. This is divine, and it should never be discussed at all. Do not be fed up asking what to do; entirely without anxiety, keep your sadhana and puja continuing, and wherever the opportunity to go arises, go there in person as soon as time permits and have darshan and pujan done.
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.
Why does the Kamarupa kshetra itself make a difference to a sadhana?
Because it is held to be the region of origin of all things, the Kund of origin, the centre from which everything is illumined and everything flourishes — the centre of every power there is. Which power, then, would not want its own nourishing worship and Havan performed at that place?
What is being done at the Vrindavan Shakti Peeths?
Anushthans at two Shakti Peeths in the Vrindavan-Mathura region, put on the channel. The "enemy" here, the speaker specifies, is not any person: it is every mental opposition that calls the Braj region a Vaishnava kshetra and tries to separate it from the Shakti kshetra, saying Shakti sadhana does not happen there at all.
Glory of the Kamarupa Shakti Peeth as told by Mahadeva to Narada
The speaker cites the Srimad Devi Bhagavatam, where Mahadeva tells Narada the greatness of the Kamarupa Pradesh Shakti Peeth: the gods led by Brahma, the Gandharvas, the best rishis and munis and every Siddha on earth come there daily with their shaktis to worship Jagadamba Adishakti, who stays there fully and always. He says Brahma, Vishnu and Shiva did tapasya there, Vashistha gained mantra-siddhi there by Purashcharana and became like a second creator, and the siddhas who can move through the sky got that power by doing japa of the mahamantra in Kamarupa.
Origin of the Kamakhya Shakti Peeth and its Bhairav
The speaker says that when Narayana cut the body of Bhagavati Sati into 108 pieces with his Sudarshana Chakra, her Yoni-mandala came to rest on bhasmanchala hill, where Jagadamba resides in the form of Kamakhya. That form, he says, turned into a stone there, and Jagadamba dwells in it. Mahadeva stayed manifest there as Bhasmanchala hill itself and as Umananda Bhairava, and is present at that place to this day.
What is the Ambubachi festival?
The speaker explains that once a year the pind of Jagadamba at Kamakhya becomes rajaswala: just as a woman menstruates once a month by the moon nadi, blood seeps from the established stone. He calls it that awakened a Shakti Peeth, and says the occasion is also held to be the earth's own menstruation. This is the Ambubachi festival; it falls roughly between 22 and 26 June each year, in the month of Ashadha, and sometimes makes an extremely divine muhurta by falling inside the Ashadha Gupt Navratri, as he says it did in 2023.
What should be done if a family's Kuldevi or Kuldevta is unknown?
Follow the identification methods available on the channel, which may take 1 to 3 years to discover the deity — or, without wasting time searching, begin worshiping any local Shaktipeeth goddess as the family deity instead.
Why do spiritual practices at major Shaktipeeths yield greater results?
Spiritual endeavors performed at major Shaktipeeths like Vindhyachal or Kamakhya yield 100 to 1,000 times multiplied spiritual merit, where divine grace operates beyond rigid procedural conditions.
Why do different traditions keep Baglamukhi Jayanti on different tithis?
Because by kalpa-bheda three tithis are available in Vaishakh — Chaturthi, Chaturdashi and Ashtami. Datia Shaktipeeth keeps Chaturthi chiefly because Swamiji Maharaj established Bhagavati there on that day; the speaker says sadhaks of that region and parampara should follow that, but the Ashtami is the most prevalent.
How much practice should precede any application of a mantra?
Let four or five Navratris pass, performing the Purashcharana each time — Gupt, Prakat or otherwise — with 11 or 21 malas continuing between them, repetition and Havan at every festival period, and surrender at a Shakti Peeth.
Limited sadhanas can be done without a guru, but Pratyakshikaran and Siddhi require an embodied person.
For the limited sadhanas that go up to a point and obtain Bhagavati's grace, the speaker says there is no issue without a guru. For Pratyakshikaran and for Siddhi and Buddhi — if you want to accomplish a Mundi-katwa, for instance — he always says you need an embodied person.
A practitioner who went to Vindhyachal for darshan was given the Siddhi of an Aghori Baba he had never heard of.
The speaker recounts a caller who went to Vindhyachal for darshan, met a practitioner by the Ganga and was given a Siddhi of an Aghori Baba he had never heard of, to be maintained with a stream of liquor — and asks why, with eight Mahabhairavs present there and Vindhyavasini herself.
Why does Maya operate most strongly at a pilgrimage site?
Because if everyone who came to her received grace, the Kali age could not run. Vindhyachal is the earth's Manidvipa and she is seated at Aravind Achal — but Maya is spread around the principal shrine, and she does not grant the piercing of it to all.
A shortcut offered at a holy site is an examination of the practitioner's surrender, not a deception.
Not a deception but an examination — a test of how firmly you hold to your own Ishta. Say plainly that crores of spirits want to reach her feet, so what would you do with one; you want Ma Bhavani. Pass that test and Bhavani grants grace.
What Prayashchitta applies to air travel?
Because flying crosses many Tirthas, rivers and stations of deities — all of which come beneath one's feet — Siddhi loss occurs. Take a Sankalp naming the whole region between origin and destination and offer 11 malas in expiation before travelling, and once again after.
Kamrup Kamakhya, the most awake and ugra Shakti Peeth of Kaliyuga, can be visited mentally when the journey cannot be made
The speaker takes the listener on the yatra of Bhagavati's most important Shakti Peeth, Kamrup Kamakhya, and asks that it be made mentally, with a prayer that Jagadamba call one soon to that divine dham. Its mahatmya is described in many tantra shastras and Puranas; in the Kali age it is the most excellent, awake and ugra Shakti Peeth. The video covers its mahatmya, how the Nilachal parvat should be ascended, and in what order.
The Shrigalini vahan stands above the entrance gate, and within the garbhagriha is the cave made by Kamadev
Above the entrance gate is present the vahan of Bhagavati's tantric form, chiefly called the Shrigalini. Within is Bhagavati's chief garbhagriha, and inside that is the cave constructed by Kamadev, in which Bhagavati is present.
Where does the parikrama begin and where does it exit?
The people seen coming from below upwards are on the parikrama path; the whole parikrama has to be done by it, and those coming out from behind the lion are on the exit path, the way out after emerging from the cave. The way in is from within the temple, the garbhagriha side. The parikrama begins at the place shown, where Vinayak ji is present in front, and it is around this very Vinayak ji that the whole circular path is made, in which the parikrama has to be done.
The wall paintings and murtis at Kamakhya each carry their own mahatmya, described in the tantra shastras
There are a great many secret mysteries of Bhagavati Kamrup Kamakhya, the speaker says. The wall paintings made there and the murtis installed all have their own mahatmya, and there is a description of them in the tantra shastras — by whom, how and why they were made — which will be discussed separately. The chief purpose of this video is to give darshan of each single place so that your parikrama is completed. Of Bhagavati Kamakhya in her ten Mahavidya forms, three Mahavidyas are in this very garbhagriha.
How are the ten Mahavidya pithas distributed at Kamakhya?
After the darshan at Saubhagya Kund and of Kamleshwar Mahadev, one parikrama of the whole garbhagriha is to be done. Of the ten Mahavidyas, three Mahavidyas are present in this very garbhagriha of Bhagavati, and after that three mahapithas more are present at separate places. The whole route to those is shown in this video, which is why the video is somewhat long.
Why must a vessel be carried into the garbhagriha?
Before going for the darshan of Bhagavati, certainly take a vessel, a lota or a bottle, for taking the water from within. That water is the chief thing; that water tattva of Bhagavati Kamakhya is everything. Here Bhagavati is not seated in the form of any shri vigraha — it is that stone shila which you will get to touch in the garbhagriha, and the water that is obtained there, by which our liberation is possible.
Kameshwar Shiva guards the mandap of the garbhagriha, and the mahish heads from bali kept there must never be met with revulsion
On entering the garbhagriha there is the utsav vigraha of Kameshwar Shiva and Bhagavati Kameshwari; that is the exit path, from which one exits after darshan. Of the chief garbhagriha, when you enter within, the mandap that stands there has as its guardian Kameshwar Shiva himself. You will find the heads of the buffaloes offered in bali kept there — and never, even by mistake, feel revulsion at any of them.
Ask Maheshwar Shiva's permission on entering, then touch Bhagavati, take the water and do three achamans with her name or the guru mantra
On entering within you have to obtain the command of Maheshwar Shiva, so having entered you are to say: Prabhu, grant us the command for the darshan and the touch of Bhagavati Kameshwari and for drinking the amrit water. Lamps and the like are lit there. Saying this, you will go into the garbhagriha, and there you will take darshan of Bhagavati, touch her, take the water, and do achaman three times with the water while taking Bhagavati's name — or, if you have received a guru mantra or a devi mantra, while saying that.
The Chhinnamastika garbhagriha carries a prachand energy, and camphor is lit there as at the Trikon
The flower malas have been taken and camphor lit, and just as at the Trikon, the speaker says all of you should certainly do the same. He says the video of the garbhagriha cannot be posted — the energy there is very prachand. Chhinnamastika Jagadamba is a form which is in itself extremely ugra; as all know, she is the Bhagavati who severed her own head. And this garbhagriha, in the scene shown, has no lock on it; it stands open, the pujari ji having just come and opened it.
The Chhinnamastika cave descends deeper even than Kamakhya's lamp-lit lower garbhagriha; if darshan inside is not possible, salute and offer flowers from outside
This pitha is very deep. As with Bhagavati Kamakhya's pitha, where on going into the garbhagriha one has to go right down, the cave being entirely below, and where there is no light at all — only large lamps are kept burning, and darshan has to be done in whatever is visible by them — here it is exactly the same, but very much deeper. The speaker feels that Bhagavati Chhinnamastika's route is deeper even than the route down to Kamakhya's lower garbhagriha. If you get darshan inside, do it well; otherwise salute and offer flowers from outside.
The back route from Dhumavati comes out at the rear of the Kamakhya garbhagriha, by the havan kund near the main door
Having climbed up, this is now the rear door and rear portion of Bhagavati Kamakhya. Within is Bhagavati's garbhagriha, that wall; this is the back. Here lamps and the like are lit. By this rear route one reaches the devalaya directly, so that one round is complete and one again arrives at the same path — the path of Bhagavati Tara. There too is the havan kund, which stands right beside the main door.
What is the fruit of worship where Bhagavati's limbs fell?
The subject has come in the Bhagavat and Mahabhagavat, the speaker says, that at whatever places Bhagavati's limbs have fallen, whatever japa, hom, puja and the like is done for Jagadamba's sake at those places, its benefit is obtained many crore times over. At Pitambara's place, yellow flowers and a yellow chunri and all such things relate to this form of Mai, and can be taken to offer inside; they had already taken their flowers, and a special samarpan can be made.
Which is the highest of the ten pithas?
Coming out by that same route, past Bhagavati Pitambara, they reach the pitha of Bhagavati Bhuvaneshwari, which is the last pitha darshan. Among the ten Mahavidyas this is the highest pitha: Bhagavati Bhuvaneshwari's pitha is higher than Bhagavati Kamakhya and higher even than the Nilachal parvat. Of the ten pithas of Kamrup Kamakhya taken all together — for the Dash Mahavidyas seven pithas, or nine pithas, are held — Bhagavati Bhuvaneshwari's is the highest of them. In this Shakti Peeth this place of Bhagavati Bhuvaneshwari is the largest place and the highest place.
Which shakti peeth to take refuge in for tantra kaat at home?
When the enemy is active and you keep paying and keep getting worse, the speaker says the first thing is to find out who the shakti of your own house is. If that is not known, the one essential task is to find which of the 51 prakat Shakti Peeths of Bhagavati is nearest to where you live — or, failing that, which Jaagrit Peetha is, even one only 100 or 200 years old, of Bhagavati, Mahadev or any deity. Take refuge at that peeth, go there, bring a pratima or photo of that deity, and establish it at your puja place in that deity's name.
Step one of tantra kaat at home: the rice and shrifal visit to the shakti peeth
The speaker's first task runs from home to the peeth and back. The evening before the visit, the head of the family, after bathing, takes an anjuli of basmati rice mixed with a little haldi and ₹11, touches it and tells the peeth's Bhagavati that they will come tomorrow for every abhicharik or daivik problem of the house, asking for guidance and help, then lights a ghee or mustard-oil lamp in that deity's name. Next morning the head circles a fistful of rice clockwise three times over the head of every afflicted person, including their own, keeps all of it together in one bag but apart from the evening rice, and carries both to the peeth with flowers and prasadi. There the one essential act is getting that rice to Bhagavati's feet at the main vigrah, through the pujari or sevak, even if it is later thrown to birds. On the way back one buys a water coconut at the peeth, unpeeled or with its jata left on, wraps it in red chunri, has it touched to the main vigrah, ties it with roli and mauli, and at home places it beside the deity's pratima or photo at a cleaned puja place, where dhoop and deepak burn morning and evening. Present yourself at the peeth monthly if near, otherwise once in three months, repeating the rice offering each time.
Why a shrifal from the shakti peeth is needed to cut tantra inside the house
The speaker says the question was why and how to do this at home, and the answer is that there must be at least one shakti, one positive energy, in the house: if tantra has been done on a house and negative shaktis have entered and settled there, however much you do by yourself it will not work. So a sattvik, pure shakti — an energy that came from that place, in the form of the shri nariyal or shrifal touched to Jagadamba, which is regarded as her direct (sakshat) form — comes and is established there, and it is before that shrifal that all your puja, path and surrender are done.
Step four of tantra kaat at home: the daily kapur and laung utara in a clay khappar
The fourth task is for the person on whom the tantra or vichar has been done, every evening except Thursday — Thursday is skipped. Boy or girl, and a girl must have her hair open whenever she does it. Keep very small clay pots (khappar) ready; each day, take one kapur and two laung, circle them anticlockwise (ulta) three times over that person's head while remembering the shakti of the peeth, then carry them outside the house or to Tulsi ji, place them in the clay pot and burn them. A new pot each day; collect the used pots and immerse them at a riverbank whenever you go to one. Continued for a sava month — three or four pakshas, two to three months — this works against however big a tantra prayog has been done.
Is a muhurta needed at a Shakti Peeth?
No. In the Shakti Peeth territories, the Tantra Peeths and Bhagavati's Siddha Peeths where Jagadamba is daily seated — as with the twelve Jyotirlingas, the self-manifested lingas, and the Kashi-like places where Shiva has declared his daily presence — you do not particularly need to look at a muhurta at all. Not even for Deeksha.
Which sadhana can be done by someone who eats non-vegetarian food?
Almost any sadhana can be done without difficulty, the speaker says — but even so, do Bhagavati Kamakhya's. And if you eat non-vegetarian food, then keep particular attention to whatever Shakti Peeths are near you, and perform their service and worship.
How often should a practitioner go to their nearest Shakti Peeth?
Judging from the name, the speaker guesses the listener is from Maharashtra, and says: whichever Shakti Peeth is near you — Mumba Devi's, Saptashringi Mata's, or whatever Shakti Peeth or Siddha Peeth — go there. Recite the Namavali there and surrender it; if possible perform a Havan there. Go at least once or twice a year.
The bhog carried to the vigraha is often accepted in an assumed form and recognised only later
His example: on the last day of a Bhagavati sadhana you were taking the bhog to offer. This is heard especially in tirtha kshetras and Shakti Peeths — that at that time, assuming some form, she herself accepted it and you did not even understand. Ordinarily, if you are carrying bhog made by your own hand to offer before Bhagavati's Shri vigraha and someone says, brother, feed me, I am hungry, the maximum chance is that you will say: wait two minutes, let me offer the bhog, and after that you shall have it first of all. And you will certainly wait two minutes. But when that shakti comes before you, a person deluded by maya will never be able to say no, I shall offer it first; he will be entirely overcome and infatuated with her and will say, you eat it. And when she moves away from there and disappears, then it will be understood: this was our aradhya.
Other mazhabs promise apsaras after death; in Sanatan they are obtainable while alive
He refers to a video that went viral of the chief acharya of the Kaulantak Shakti Peeth in our Sanatan culture, in which the acharya said a very good thing, and which he says listeners will relate to: that in the other mazhabs that have been made, it is said that you should do karma in this birth and after death you will get apsaras in heaven — seventy-two kinds, as you will understand. But Sanatan culture alone is such that in it, it is said that while living you can do such sadhanas that apsaras may come to you upon the earth, may come for you.
Whether the doors close at Vaishno Devi or Maihar is separate from Ambubachi itself
A listener says that these days people, out of greed for money, do not observe the Ambubachi parva at all, and that he has explained it to several priests who say the doors do not close at Vaishno Devi or at Maihar. All right, the speaker answers, that is their own thinking, or they are saying it according to their own sthan. The closing of the doors is a separate matter. If the doors are not closing, that is fine — it is a Shakti Peeth. For the rest, to accept or not to accept is upon oneself.
When should one begin visiting tirthas, and how often?
When you have done the purashcharana of the mantras for a year, or for six months, properly and in sequence as far as possible, he says, then begin coming and going to the tirtha kshetras near you — a Shakti Peeth, whatever kshetras there are of the twelve Jyotirlingas. Go every six months, every year.
Where in a tirtha may one sit to do japa?
You will not get to do havan there, nor darshan, he says — you will get shikhar darshan; search out a place for japa and do japa anywhere at all. You will not get to sit in the garbhagriha and do japa. Whatever place of the tirtha there is in a tirtha kshetra is suitable for you. You have come from outside; you are not a resident there.
How is a one-day anushthan of the Shakambhari Kavach done at a Shakti Peeth?
The speaker says that once you have the practice of the Shakambhari Kavach, then when you go to a Shakti Peeth — say you have arrived today — today at your ease find the place, look around, wander the whole place and see where you will sit and do the japa. Then the next day, at first light in the early morning, the darshan is to be done; it should happen in the bhor itself, and before sunrise is most excellent. After that sit at your ease on your asana and do at least 108 path of the Shakambhari Kavach.
After the japa comes havan, or a lamp or the coconut khappar vidhi if havan cannot be done, and then kanya pujan
After that make the arrangement for havan; if possible and you have learnt it yourself, do it yourself, and if they do not let you do it yourself then do it with someone's help, and if they will not let you do it even with help, then kindle a lamp and the rest, or do the coconut khappar vidhi that has been given. Somewhere or other the vidhan of kindling will happen — that is, japa and havan. And after that, kanya pujan: if it is a Shakti Peeth then the pujan of even one kanya there is most excellent, and if a proper kanya pujan cannot be done, then at the very least give sweets and the like to some kanya there, gladly, along with dakshina.
How may Bhagavati Aprajita be worshipped?
The second thing, the speaker says, is that if you wish to obtain special grace then you should take deeksha and perform her special sadhana. Nevertheless, Bhagavati Aprajita can also be served and worshipped independently. Her shaktipeeth is present in the region of Bengal, and in other forms her shaktipeeth exists in Bangladesh as well. So if you especially want her grace, you may take deeksha and do the sadhana, or you may also perform her seva puja through the Durga Saptashati.
Such an anushthan may be had done at whichever shaktipeeth near you the mind is willing towards.
If you wish, you may have an anushthan of this kind done through such sadhaks at whichever shaktipeeth near you falls closest to your home. Let your mind be willing, the speaker says, because it is when there is shraddha in the mind that it bears fruit. Asked about the aspect of Shani falling on the tenth house, he says it will be known only from seeing the whole kundali — what the lagna is, what the bhava is.
Who is the Kshetrapal of Guwahati?
There is more than one Kshetrapal at Guwahati, and the principal one is Umananda Bhairav. At the Kamakhya Peeth, Kameshwar Mahadev is present alongside Umananda; Umananda stands outside it.
Is Bhairav sadhana done according to the nakshatra?
He answers that Bhairav ji is seated in so many forms that you can do his sadhana in whatever manner you wish — according to the nakshatra, according to the rashi, according to the lagna, according to the fifth and the ninth. Which will bear fruit, neither you nor he will ever be able to decide. But this is certainly held: that the Bhairav of your own kula's devi is the most capable of giving fruit, or the Bhairav of the Shakti Peeth of the region in which you live.
Which temple is right for the Kshetrapal at Haridwar?
A listener from Kankhal in Haridwar asks which temple would be right for the Kshetrapal, mentioning the Daksh temple and Bilveshwar Mahadev, where Mata Parvati did tapasya for three thousand years eating bel patra. He replies that he does not have special knowledge concerning Haridwar and so cannot say. For that place, he would only be able to tell you after doing a good svadhyaya of the Shakti Peeth of the Kankhal region and the whole subject; it would be more proper if you ask the people who live there.
How should japa be offered at a Shakti Peeth?
Asked whether the samarpan of japa should be made by going before the main vigraha or mentally without going, when japa is being done daily, he says that going every time is not possible at every Shakti Peeth. There is a great crowd, one has to stand in line — so how will you go to make that much samarpan? Therefore do it mentally.
Go once on the final day and make the samarpan in sight of the shikhar
On the last day, when the purnahuti of the japa and so on takes place — if you are doing a havan, or whatever you are doing — then after the samarpan, for the sake of samarpan, go once without fail if you wish. Do the samarpan looking at the shikhar. As at Kamakhya ji, he says, the shikhar will be visible from your own asana there itself; do the samarpan right there.
How are the peeths arranged at the Kamakhya kshetra?
Taking Bhagavati Tripur Bhairavi as an example, he says that when you go into the kshetra of Kamakhya ji, Bhagavati Tripur Bhairavi's place is toward the lower side. Maa Kamakhya is above, Maa Bhairavi is below, and in between is Bhagavati Dhumavati. Now why is Bhairavi below, what is the secret of that place, and why is the Kakshap Kund there?
Which is the highest peeth at Kamakhya?
He says the highest peeth there is that of Bhagavati Bhuvaneshwari. If it seems to you that Bhagavati Kamakhya is worshipped there as kuldevi, it will be a surprise to learn that for the most part it is Bhagavati Bhuvaneshwari's peeth that remains worshipped there in the form of the kuldevi. There is a secret to every place, he says.
How should one perform the nitya seva of Purnagiri Maiya?
Asked how to do the seva of Purnagiri Maiya and which mantra to utter for the nitya seva, he says that among the 51 Shakti Peeths, and the mool aadhaar peeths, whenever the pujan of any shakti or any devi takes place, the pujan of Bhagavati Purnagiri Peeth and Jalandhar Peeth and all of these certainly happens. So do the pujan according to Maai's form, or according to the mool form; and if you are not initiated, proceed according to the first mantra of the Argala, or, if you wish to go into the brihad form, according to the yantra of the Durga Saptashati.
In a temple nothing but Shiva ji should be touched; the shringar is left to the shringariyas.
His own belief, he says, is that whoever's mantras you are initiated by, if you are going into any temple, do not touch anyone other than Shiva ji. What is the need to touch the murti? The shri vigraha should not be touched: that much purity, that much divinity, is not always and forever present within us. Only those who are initiated, who have the knowledge of all those things, should do the touching and the shringar.
Who is Nandaja?
In the Yogamaya swaroop, he says, Nandaja — who is called the sister of Bhagavan Krishna — is seated as a gupt shakti peeth in the Vindhya region. About her you will hardly get to know or hear anywhere. Only when we read in the Murti Rahasya does it come there, and the first mantra is this: that whoever does upasana of the Nanda shakti lifelong, she brings the three lokas under the sadhak's control. That Nandaja shakti came before the birth of Narayan and did his protection lifelong.
Continuity means repeating the kavach and its anushthan and having the havan of the related deva shakti done
The speaker says one must go forward maintaining continuity: if you have begun some kavach, keep repeating that kavach, keep doing its anushthan, keep getting a havan of the related deva shakti done — and if you do not know how to do it, get their shringar and puja done at whatever shakti peeth of theirs there is.
Does Ambikapur in Chhattisgarh fall in a Shakti Peeth region?
Asked by Rahul Chaudhary ji whether Ambikapur in Chhattisgarh comes in the region of the Shakti Peeth, the speaker says he will have to look. As far as he knows, it should fall somewhere around Dantewada.
Which Bhairav and Ganpati should be named when bathing at a sacred river?
The speaker agrees to try to publish the nameless list, but says the better course is this: in whichever region you are performing the act, do it in the name of whatever Shakti Peeth is nearest to that place. That will be the very best.
What order should a first visit to Kamakhya follow?
Do not go straight to Kamakhya ji. Stay in Guwahati and, a day earlier, take the Darshan of Umananda Bhairav ji — the water in the Brahmaputra is lower now, so you can go comfortably by steamer. Only then begin the Nilachal ascent.
Why does knowing a kshetra's Mahima matter?
Because the benefit only comes to those who know it. If you know the glory of Tirtharaj Prayag, of the Kashi kshetra, of the Ganga and Godavari, of every great tirtha, then you can take its benefit and get clear of these things. Otherwise spend a hundred years in Kashi and nothing will happen.
How should one seek diksha in the Kaul marga, in the Kali kula?
Vishal Bharti ji wishes to go into the Kaul marga. Then, he says, stay in the contact of some good sadhak related to the Shakta sampradaya, or at whichever Shakti Peeths there are, learn the vidhi-vidhan, examine and see how far they can go with you, or whether you are suited to them and they to you — having seen all this, then do it.
What should be known about the Shakti Peeths as they now are?
Whether it be the Vindhya region or any Shakti Peeth region as things now stand, everyone should have this information: that it is only a shadow, a shadow alone. The meaning of shadow will be that it is a chhaya tirtha only; chiefly it is not that — chiefly it is hidden.
What should someone living at Kamakhya do during Navratri?
Go there and do archan and pujan before Bhagavati, the speaker says. Stand in the Saubhagya Kund in water up to the navel and do the japa of your diksha mantra. Every single day there carries importance; and according to the Devi Bhagavat and the Devi Purana Mahabhagavat, one who is present in the Kamakhya kshetra on Akshaya Tritiya and completes a single day's anushthan or purashcharan there attains the very highest fruit.
Does one need to consider tithi at a Shakti Peeth?
In a Shakti Peeth there is no particular need to look at tithi and the like, the speaker says, especially in the more awakened of those kshetras. A place where a hundred bali are offered is taken to be jagrit; at Kamakhya a hundred bali would be offered daily in the parva kala, so it is the most divine and most fierce of peethas, and it is not called a Mahashaktipeeth for nothing — it is held to be the highest among Shakti Peeths, for many reasons.
What should a household troubled by tantra do in Gupt Navratri?
If you are very much troubled by tantra of any kind in the house and it is not being resolved, Gupt Navratra is the time when you should sit at a Shakti Peeth, or at a temple away from your house — take the distance as at least a hundred metres — some Shiva ji's temple standing at a hundred metres' distance, and perform an anushthan there. But which anushthan you are performing should never be told to anybody.
Where are such siddhas still to be found?
We are telling you about the Vindhya kshetra, the speaker says, and asks listeners please not to go anywhere else; he adds that he is making no comment on whoever it is that listeners' attention may be going towards. In the Vindhya kshetra they know siddhas of this kind very well: go to them and they will tell you about things you yourself will not know, things you had forgotten at some time — they will tell them with the date.
Which Bhairav stands at Gaya?
Asked whether the Bhairav at Gaya is Kapal Bhairav as they have always believed, or whether — as a sadhu recently told the questioner — that is a wrong notion and the Ashta Bhairav are there, the speaker answers that the Shakti Peeth of Gaya is Mangala Gauri, the chief Shakti Peeth there and the chief place of Jagadamba. To his knowledge the Bhairav there is Kaal Bhairav. What the reality fully is, he does not know at present, and about what he has no information he will say nothing.
What should be done when the mind will not settle in puja at all?
If uchchatan is happening a great deal, leave the pujan-path for some days, he says. Do naam japa and the like. And do the yatra of some teerth if possible — it is not necessary that you must go far off; there will be some good place in your own neighbourhood, go there, give puja there. If a Shakti Peeth is near and it is possible, go there and give puja. The uchchatit mind will become calm.
Who are the Bhairavs of the Vindhyachal Shakti Peeth?
Know that in the Vindhyachal Shakti Peeth there is not one Bhairav, he says. Your taking darshan of Lal Bhairav is a very good thing; Lal Bhairav too is Bhairav. Just outside the Vindhyachal temple, Bhagavati Sheetla is on one side and Batuk Bhairav ji on the other — he is the Mai's chief son, whom we call Chandi Hriday Nandan. And on the road directly opposite the temple, the one that goes towards the kotwali, you will find the world's only temple where Bhairav and Bhairavi are together; it has its own mahatmya, and is of the Pauranik age — held to be from the beginning of creation. That too is an old peeth, and it is he who is chiefly worshipped there as Bhairav.
Who is Bhairav?
Therefore Bhairav ji, as the chief devata and as the raksha-pradhan devata, is sakshat Mahadev. Bhairav is sakshat Shiva, and he is from anadi kaal. Kaal Bhairav and Batuk Bhairav are held to be his chief forms, in which Bhagavan Mahadev has manifested and taken avatar; and besides them there are many Bhairavs who perform rakshan at the Shakti Peethas.
The practice may be done at the Shakti Peeth on the appointed day and at home on the remaining days
Yes, absolutely — on the 23rd at the Shakti Peeth, and on the remaining days you can do it at home.
What is done when a Shakti Peeth image becomes worn or broken?
Never. The Shri Vigrahas of self-manifested images, of a Shakti Peeth or a Siddha Peeth, however worn they become and whatever condition arises, can never be removed. What can be done is to have a layer of gold applied for the Shringar, or silver in the case of a village deity.
Atas Gram Devi near Mathura: the self-manifested Yogamaya vigraha where the Devi born from Yashoda took her ashtabhuja form
The speaker says the site is a Puranic tirtha in the Vrindavan–Mathura region, at Atas village, whose Devi is called Atas Devi. When Bhagavati Vindhyavasini appeared by her thousandth amsha from Yashoda's womb in Gokul and reached Kansa's prison, Kansa lifted her to dash her down; she rose into the sky in her ashtabhuja form and declared that his killer had already reached Gokul — and this, he says, is the very spot where she put on that divine form. Jagadamba is present here as Yogamaya in the form of Mahishasura Mardini; the vigraha was made by no one but is held to have appeared by itself in Puranic times, a natural vigraha where shakta sadhaks report divine wonders, and in the most ancient times a principal centre of shakta tantra sadhana in Mathura. It is a form of Vindhya Durga, present here in this form since Dwapar, before going to Vindhyachal; beside her, in red, is Bhagavati Mansa Devi.
Kaushiki of the Durga Saptashati and Atas: her emergence from Parvati, her first complete form at this spot, and why she too is Vindhyavasini
The speaker says the ashtabhuja Bhagavati of Vindhyachal — Mahasaraswati, Brahmani, Kaushiki, described in the Durga Saptashati — manifested her complete form for the first time at Atas, and wherever a shakti suddenly takes on her complete form with all her kalas, the energy of that spot is divine and extraordinary. In the Saptashati's Uttam Charitra, when Shumbha and Nishumbha attacked the gods and the gods praised her, a fair-complexioned Devi emerged from Parvati's body while Parvati remained on the Himalaya as Kalika; that form became famous as Kaushiki, and Brahmani, the ashtabhuja Mahasaraswati and Vindhyavasini are that form. The principal Vindhyavasini shakti peeth is on Vindhyachal mountain, but this form too is called Vindhyavasini, better known as Yogamaya, and she took her form here before going to Vindhyachal. The Saptashati's eleventh chapter records her own declaration that she will be born in Nand Gop's house from Yashoda's womb and, dwelling on Vindhyachal, destroy the two asuras.
What are Shakti Pithas, and why is Kamakhya considered unique among them?
Shakti Pithas are sites where, mythologically, parts of Sati's dismembered body fell after Vishnu cut it apart to console the grieving Shiva; of the four original pithas — Odiyana, Jalandhara, Purnagiri, and Kamarupa (Kamakhya) — the author states Kamakhya alone has preserved its integrity as a major, publicly accessible center of tantric worship.
Why does the tantric tradition speak of 51 Shakti Pithas, and what is their connection to the Sanskrit alphabet?
Later tantric texts expanded the list of Shakti Pithas to 51, a number the author says corresponds to the 51 letters of the Sanskrit alphabet — each letter believed to be a Matrika Shakti, a fragment of the universal Adi Shakti's creative sound-energy, a connection reflected in practices like Nyasa.
What is the fundamental philosophical aim of Shakta Dharma, and what does the Daksha Yagya/Sati story symbolize?
The author renders Shakta Dharma's aim through the Upanishadic mahavakya "sarvam khalvidam brahman" (everything is Brahman), and reads the story of Sati's body being cut into 51 pieces by Vishnu's Sudarshana Chakra — forming the Shakti Pithas — as symbolizing Shakti's descent into matter, separated from Shiva (purusha), which the upasaka's sadhana works to reunite.
Kalashtami and Kaal Bhairav, his relation with Krishna, and Jagannath as the Bhairav of the Shakti Peeth are never taken up publicly
Krishna Paksha Ashtami as Kalashtami and the presence of Bhagavan Kaal Bhairav; what relation the Kaal Bhairav form has with Bhagavan Krishna; what the matter of Bhagavan Shri Jagannath ji is with Kaal Bhairav ji; how Bhagavan Jagannath Swami is present in two places in the Bhairav form; and why Jagannath Swami himself is called the Bhairav of that Shakti Peeth, how he became Bhairav — on these, he says, there will be no discussion, because if there is, people's minds will go to the other forms.
How does a siddhi from a high deva shakti behave?
Where the shakti is of a high order — as when a Mahayogini of a Shakti Peeth grants divya drishti — that shakti will clearly convey even a subject in adhyatma, Sanatan culture or tantra which its holder himself may not know, and he becomes capable of telling it through her.
Can Kaal Bhairav of Kashi, the most ugra form, be worshipped inside a house?
He is the protector of Manikarnika and the rakshak of Ma Vishalakshi, and people ask whether so ugra a form can be worshipped at home. The speaker answers that performing entirely ordinary pujan of Kaal Bhairav creates no difficulty; but if you are doing vishisht pujan, keeping his swaroop before you, then move into the Batuk swaroop — he too is the very same.
Where can an offering be surrendered if it may not be taken inside?
It may be surrendered at a Shakti Peeth where Bhairav ji is present, the speaker says; and if you are not allowed to go there, then it may be surrendered at the side of the threshold of the main door.
Why is pashu bali given at Rajrappa?
There is a reason for giving bali, the speaker says.
Why is Holika night siddhi-prad?
Because they move about according to their own wish, and when they come to their ishta aradhya to perform aradhana and seva on that night — as, say, servants of a Shakti Peeth coming to the Kamarup country to serve Jagadamba at Kamakhya — a sadhak doing japa of that same deity's mantra at that time is heard by them.
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