Tarpana
Every question on the site tagged Tarpana, each answered from a timestamped source rather than a summary written from memory.
A libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan.
108 notes from our sourcesNotes from our sources
Tarpan and marjan after a havan of 108 or more ahutis
Asked whether marjan of the main ahuti mantra is necessary after every Havan, the speaker says: for whichever mantra you have offered the most ahutis — if you have given at least 108 ahutis of a mantra — its Tarpana and marjan should be done.
Dashamsha tarpan and marjan after the Bhairav havan
The speaker says tarpan must be done — a dashamsha tarpan — and since this is a tantrokta mantra, it is done so: fill a vessel with water and add honey so the water is sweet, place a supari on a paan leaf with til and the panchmeva already described, and offer with the full mantra ending "tarpayami namah". If five malas were done, there will be 50 tarpans and five marjans; if eleven malas daily and eleven of havan, then about 110 mantras or at least one mala of tarpan, and its tenth — ten or eleven marjans sprinkled on oneself. The method of tarpan is also on the channel.
Oot: children who died unfulfilled and how they are pacified
The speaker says that the Oot of a house — the small children who died in the womb or after birth, whose janeu had not yet been done — find their peace through the bal form of Ganesha ji, through their Tarpana, and through the pujan of Bhairava ji and the like.
Haridra Ganapati purashcharana and Tarpan must be mastered first, so a revived mantra's energy can be calmed the moment it rises too far.
Before Sanjeevan for a deity like Bagalamukhi, a practitioner should first master Haridra Ganapati Purashcharana and Tarpan — so that if the revived mantra's energy rises too far, Ganapati or Devi Tarpan (mastered in advance) can immediately calm it.
Is tarpan needed when a havan is done for several deities at once?
If four or five malas of havan are offered across two or three deities, tarpan should be done wholeheartedly for every one of them; marjan (the closing sprinkling) belongs alongside it.
Home prayoga against an enemy inside the family: prerequisites, no names, and nine days of Gupt Navratri
The speaker says the home stage came only after the man had completed the full vidhi-vidhan at the shrine, put on the Kavach, and learned Yantra and Tarpana — three to four months of learning — and seemed at an initial level able to carry it. He then told him how to apply it at home, with one rule: take no one's name. Those who do Mahabhairav know there is a provision for naming, but here the Sankalpa was to be only for "known and unknown Shatru" — whoever it is will understand their own position. The man began the Anushthana at home during Gupt Navratri, for nine days, by the vidhan he was given, using certain Tantrokta items: things done Abhimantran were to be mixed into the food, which everyone at home would eat as they normally do.
Tarpan and marjan with each of the 108 names after the Durga havan
After the havan, the speaker says, comes Tarpana, and here it will be a little long: because the havan was done eleven times from each name, tarpan is done once from every name — so tarpan with all 108 names. Then Marjan, also with the 108 names, once from each name. He says the method of tarpan itself is taught in a separate video on his channel.
Madira in tantric tarpan: purified for the deity, not a licence to drink
The speaker says that where Madira is used for Tarpana in tantric worship of Bhagavati or the devatas, it is first purified through the Panchapatra and the method of patra sadhana, and only after that purification does tarpan take place; that use is dharma-yukt, meant for the shakti's tarpan, worship and pleasure. Taking a small portion as Prasad is a separate matter, he says, but offering one bottle to Bhairava and drinking four oneself, going to excess under the name of prasad, is an attitude that itself becomes the cause of such people's destruction, and they can never attain gati.
Hawan, tarpan and marjan after siddhi of the Batuk Bhairav Brahma Kavach
The speaker says a kavach has no Havan of its own; on the final day the hawan is done with Batuk Bhairav's 108 names or the 1008-name sahasranamavali, following the hawan vidhi taught separately on the channel. For the main Ahuti, after Bhairav's opening offerings, the ordinary samagri is mixed with honey and Panchmeva for a nourishing hawan; after the full offerings by the 108 or 1008 names comes the Purnahuti. Then Tarpana and Marjan are done with the first name alone — for instance 'Batuk Bhairavaya namah' — 108 tarpan and 10 marjan if 1,000 ahutis were given. With this the kavach is siddha.
How does Pitru Tarpan under a Peepal tree dedicated to Dattatreya help, and why should ancestral rites be performed personally?
Pitru Tarpan performed under a Dattatreya-dedicated Peepal tree calms agitated ancestral spirits causing domestic unrest; sacred rites (Gita recitation, Tarpan, Shradh, Pinda Daan, Narayan Bali) are most effective when performed personally with sincere devotion rather than entirely delegated to others.
What is the Seven-Grain Flour (Sapta-Dhanya) Ganapati used for?
An icon molded from the flour of seven grains, worshipped with Sahasra-Archana and 100 Tarpanas displaying prescribed Ganesha Mudras, it alleviates obstacles regarding childlessness and pregnancy — Mudra exhibition is mandatory when using raw/perishable substances.
Dattatreya seva and peepal-tree tarpan for pitru and spirit troubles
The speaker says that when any special problem connected with the Pitr arises, or vaishachik (spirit-related) problems appear, the seva, puja and Anushthana of Lord Dattatreya are very effective at that time. He adds that doing Tarpana with Lord Dutt's mantras on a Peepal tree is also excellent, and that through it the pitrus become peaceful and gentle very quickly.
Bel-tree tarpan vidhan with the 101 names of Anagha Lakshmi
The speaker says the Tarpana is done with Ganga water on the trunk of a Bilva tree, standing at it or sitting beneath it; the tree must be a worshipped one, best of all inside a temple, and never in a deserted (nirjan) place. A brass lota is filled with water and a little honey and black sesame are added. Three betel leaves (stem broken off, tip intact) are held together; a Sankalpa is spoken naming the deceased woman of the house, a ghee lamp is lit on flowers, not on bare ground, and Bhagwati is asked to satisfy and calm her and to give the family the strength to arrange Narayana Bali for her mukti. The leaves are put into the vessel and water is poured on the tree with each of the 101 names, saying 'tarpayami namah'. The leaf and the leftover water are brought home and sprinkled through the house, especially at the main door.
Om in the Anagha tarpan mantra only for wearers of the sacred thread
The speaker says that in this mantra the Pranav (Om) is to be used only by those who wear the Yajnopavita; everyone else uses 'Shri' instead. So the first mantra is 'Shri Anaghaya Namah', spoken during the Tarpana as 'Shri Anaghaya Tarpayami Namah' while pouring the water onto the tree from the leaf.
Special cases for the Bel-tree tarpan: a girl who died young, or a lost pregnancy or child
The speaker says that if a girl of the house, say between three and thirteen years, who may have reached puberty, died an untimely (Akala Mrityu) death and is troubling the family badly, and no capable sadhak has been found to give her gati, nor is there money for special rites at Ganga, Prayag, Kashi or Gaya, then Tarpana on the Bilva tree with Bhagwati's form and these mantras can calm and soften her. He adds that parents whose pregnancy was lost or whose child died untimely suffer greatly, and they too may use this; by Bhagwati's grace the child is pacified.
Duration of the Bel-tree tarpan: 40 days daily, then twice a month
The speaker says this Tarpana must be done every day for at least 40 continuous days; then benefit is certain. Benefit begins to show from the seventh day, but one must not stop; she is to be calmed completely. After the 40 days, if one wishes, tarpan on only two days, every Krishna Paksha Ashtami and Amavasya, keeps the peace maintained.
Caution: the Bel-tree tarpan and the Kali prayoga are not to be done together
The speaker says that besides this tarpan, a Kali prayoga which he has already given can also be used for the same trouble, but he warns that if the two are done together there will be far too much ugrata (fierceness). One is to choose one or the other, not both.
What is the first dosha incurred by washing worn clothes in the river?
The dosha of the pitrs comes first. He says there is a yoni, a kind of pitr, that receives from the ground the water that falls from such a cloth. Those pitrs cannot accept that water inside Ganga ji; they will accept it only when you come onto land and the water falls there. So the very first dosha incurred is that of atripti — the dosha of not satisfying the pitrs falls there first.
May women perform tarpan?
If it is to be said rightly, he answers, then it is most excellent that tarpan be done by men. In special circumstances women have the right to do it, but then the whole niyam applies — in which state, and when, it is to be done. Second, as to the tarpan of Ganapati ji: you may do the tarpan of the twelve swaroops of Bhagwan Ganapati, the Vinayakas; for the special tantrokta tarpan in which mantras have been employed, guru diksha is compulsory.
What are the ten naam-aparadhs to be avoided in naam japa?
As far as the tarpan of the pitrs goes, he says, it is more proper that men do it. As for naam japa, you may do naam japa in every state. But there are ten naam-aparadhs and one should avoid them: not to slander anyone while doing naam japa — all this comes under the ten naam-aparadhs. The full fruit of naam japa will be obtained only when you do naam japa avoiding the aparadhs.
What if you take three dips and leave at once?
Now if you went in a rush, took the three dips and ran off at once, he says, then those who are coming will say, arre, arre, now we learn of it — your pitr devs, one had gone ahead and the second said, wait, wait, we will just do one thing and come, the child is outside and we will see him home, we have to protect him. You went there, took three dips and got out at once. Now this one arrives late; the one who arrived first says, brother, you are late — why are you late, brother? Arre, this fellow took a dip and got out at once; he did not even do the japa, did not even do the tarpan. So one has to give a little time there.
How are tarpan and marjan done for the 108 names?
Use only and only their first name. The first mantra was Bhairavaya Namah — the first name of Bhairav is Bhairav itself — so begin tarpan and marjan with that mantra. Those who wear the yajnopavita use it with the pranava; those who do not, and women, may do it with the Devi pranava or with the Shri beej, with no dosha. The forms are: Shri Bhairavaya Tarpayami Namah, Shri Bhairavaya Marjayami Namah.
How does a sahasranama's phalashruti hint at the yantra procedure?
Taking the example of the Dakshina Kalika Sahasranama, he says that in its phalashruti one hears — and in some places reads — that if tarpan is done on the yantra with these mantras, then such and such tasks will be accomplished. That much has been told to you symbolically.
What materials are used in the tarpan of a Mahakali yantra?
When the yantra process is complete, then, if it is being done for Mahakali, we will first do her archan and tarpan with this — the tarpan vidhi of the yantra comes afterwards. For Mahakali there will be black til water, black til will be there; in the black til there will be madhu, and mixing it we will begin to pour water on the yantra, lifting it with a tridal bel patra, or with a silver bel patra, with these very mantras.
From which shloka of the Devi Suktam does the Mahakali tarpan begin?
Up to the 13th shloka, the shlokas before "Vishnumayeti shabdita", it is ordinary for you. But as soon as you come to "Ya Devi Sarvabhuteshu Vishnumayeti Shabdita", from here Namastasyai becomes "Mahakalyai" — from here Mahakali begins. Since we are doing it for the yantra of Mahakali, first of all "Mahakalyai tarpayami namah"; then at Namastasyai, "Mahalakshmyai tarpayami namah"; then at Namastasyai Namo Namah, "Mahasaraswatyai tarpayami namah" — it will be three times.
Does the order of the three Mahashaktis change in the Devi Suktam tarpan?
Yes. He says one cannot recite these alone as "Namastasyai tarpayami namah" and so on — ordinary people who do it that way is a separate matter, but in the specific vidhi all three are named. If Mahalakshmi is being done first, Mahalakshmi will go into the first Namastasyai, Mahasaraswati in the middle and Mahakali afterwards; when Mahasaraswati is first, then Mahasaraswati, Mahalakshmi, Mahakali. Havan proceeds in the same way: "Namastasyai Mahakalyai svaha", "Namastasyai Mahalakshmyai svaha", "Namastasyai Namo Namah Mahasaraswatyai svaha".
Tarpan and marjan after the Ashtavinayak havan
After the ahutis the speaker performs Tarpana and Marjana for each of the eight Ganpatis in turn, using the pattern "श्री … गणपतये तर्पयामि नमः" followed by "श्री … गणपतये मार्जयामि नमः" — for Mayureshwar, Chintamani, Mahaganapati, Siddhivinayak, Vighneshwar, Girijatmaj, Ballaleshwar and Varadvinayak. This is how the vidhan closes.
Should Dattatreya tarpan on peepal leaves be repeated on Amavasya or Purnima?
A listener says they had performed tarpan by the names of Dattatreya on peepal leaves on Amavasya, and asks whether to do it again on Amavasya. He answers: no, do not do it on Purnima — do it on Amavasya only.
Can oil be used in tarpan?
Asked about videos of tarpan in which oil has been put and others in which it has not: it can be put — it can be done putting black oil.
On which days is the coconut deep daan compulsory, and what is yam tarpan?
On Chaudas and on Amavasya — these two days at least — do the deep daan well, of five gadis each; that is two and a half coconuts each, so five coconuts will cover the two days. These two days it must certainly be done; deep daan must certainly, certainly happen. Then there is also the vidhi of yam tarpan, in which the tarpan of Yamraj is done.
How is yam tarpan performed, and on which days?
If you wear the yajnopavit, if the janeu has been done, do yam tarpan. If you know the vidhi that is good; otherwise, tarpan takes place by the twelve names of Yamraj. Putting in white til and black til, making the janeu into a kanthi around the neck, facing the south direction, wearing pavitri and the rest and a white garment, tarpan is then done at the evening time. It is done all five days, but on Dhanteras, Chaudas and Amavasya it should certainly be done.
Can women do tarpan or offer ghee ahuti?
Told that women too can do tarpan, he answers: no, no — you people do not do it, let the men do it. And on the first mantra of the Argala Stotra, whose ahuti is to be given with ghee and honey mixed, he says everyone should pay attention: women are not to give the ahuti of ghee. This he says again and again.
The Shri Yantra mandal pujan is never given online, and "amuk" there names the enemy, not yourself
On the vidhi of the mandal pujan of the Shri Yantra and the vidhan of its sadhana, he tells Civil Mitra ji that it will never be possible — that online and on video, on the channel, it will simply never be possible. Asked whether one should put one's own name in place of the word "sadhak" in Mahabhairav, he says: in Mahabhairav, in the maximum of places, that is the enemy's name; the uccharan of the enemy's name is to be done there. If you are doing siddhi, then do not take anybody's name there; and in however many places the uccharan of a name is done it is "amuk" — in the maximum of places it is kill amuk, so how will you put your own name there? Putting your own name means you will use the Mahabhairav prayoga upon yourself. Do not make this mistake; for now do the siddhi with "amuk" itself, and when it is used, then in place of amuk the enemy's name is taken.
Havan, tarpan, marjan and kanya bhoj that close the Annapurna purashcharan
When the japa is complete by Ashtami, the speaker says, a dashansh Havan of the mantra is done on the Navami: for 8000 japa that is 800 Ahutis, eight malas. The ahuti material is Kheer made with Panchmeva and mixed with pure cow's ghee; after the opening ahutis, eight malas of the jap mantra are offered. Then its dashansh, at least one mala, is given as Tarpana, 11 Marjana are done, and at least one unmarried kanya is fed and gifted (nav kanya bhojan is best). With this, he says, one round of the Purashcharana is complete.
Can Pitru Tarpan and Shraddha be performed while one's parents are still living?
Pitru Tarpana cannot be performed. For Nandi-mukh Shraddha (Shradh), ask the officiating acharya — if your father is present but not able to sit for it, you may perform it in his place, but that decision rests with the acharya.
Can water be offered in Pitru Paksha to a grandfather who died this same year?
Yes — where the funeral rites were yours to perform, Kusha, Til and water may be offered in Pitr Paksha. Water, certainly, may be given.
Why do anger and sleep increase during a sadhana?
Because when japa produces a throbbing at the Muladhara, the chakras become unstable somewhere, from which anger and desire both increase greatly. One thing you can do: recite a tenth part of the consort's mantra — the female power's if you worship a male deity, and the reverse — and perform Tarpan and Marjan with it.
Kusha pavitri in pitru karma: where to get it and how it is worn
The speaker says a kusha Pavitri is available in shops nowadays, or can be had made by a pandit ji, who will also tell you how to put it on. Ordinarily, he says, the pavitri is worn on the finger next to the smallest finger. At the time of Tarpana one wears a pavitri on both hands, and one may do that here too; but at the least the right hand must certainly have the pavitri while doing this karma.
Are the ancestors and deities pleased when a child is born into a family?
Yes. Just as ancestors are greatly pleased when a person sets out to perform Shraddha rites, they beat drums at a birth in the expectation that this soul will act well and perform Shraddha and Tarpan. The deities are pleased on the same grounds.
What does the word anushthan actually cover?
Shodashopachar pujan of whichever form of Bhagavati or of Bhagavan is to be worshipped; then stuti, japa, kavach and such paths; japa to a fixed count, such as a hundred and eight malas or some number of malas; then havan of a tenth part; and after the havan, tarpan and marjan.
How should the jaiphal be cut, and how else may bali be given?
It is not necessary that the jaiphal will cut only if soaked in water: if you have a sharp knife, set it upon the jaiphal and strike hard with the hand in a single stroke, and it will come into two pieces. Bali may in any case be given by making a trikon and such a mandala; and otherwise it can be given by kindling fire and burning it — agni bali, he says, is the most divine and astonishing of all.
What must a family with a worshipped Brahm do before entering the Kamakhya temple?
There is a door in the Kamrup Kamakhya kshetra by which, if you enter and a Brahm is worshipped in your house, they will at once be bound, the speaker says. Those in whose house or kula there is a Brahm, worshipped and honoured, have to perform pujan before going into that kshetra and give information of the matter; having invoked them, their tarpan and pujan is first done in the Brahmaputra river — that is, they are purified — and only then is entry made into the Kamrup kshetra, that is, into the Kamakhya temple. If entry is made without doing this, difficulty follows.
Should a householder take a sakam sankalp, and are tarpan and marjan needed in sadhana?
A householder should take a sakam sankalp, the speaker says — there is no need of nishkam at all just now; if we were nishkam we would not be listening to the channel. Asked whether tarpan and marjan are necessary in sadhana, he says absolutely: if you are doing a havan, then tarpan and marjan are very necessary. In Sabar it is not necessary — in Sabar an achman is done in a different way — but if you have done japa of tantrokta mantras and the like, then tarpan and marjan are necessary.
Why is the Vaidyanath kshetra called the chita bhumi?
Because it is said to be the chita bhumi — the last rites, the dah sanskar of Bhagavati Sati, are held to have been in that region. The Vaidyanath kshetra is called chita bhumi and bhasma kshetra. The tarpan, though, took place in the Manikarnika kshetra on the bank of the Saraswati, a river now vanished and present invisibly; Shiva did not perform the last rites at that place.
The ordinary Avaran is learnt from Bhadrapada over roughly fifteen months, in forty-day mandalas, a beginner tarpaning all eight Shaktis with one mantra.
From Bhadrapada, at the Kalika and Tara Jayanti, the practitioner is set to learn the Avaran. The ordinary Avaran is learnt first, over roughly fifteen months, in forty-day mandalas — and where a Avaran holds eight Shaktis, a beginner may do the Tarpana and Marjana of all of them with one mantra together.
Is tarpan for a devata done on the vigraha, or on a yantra?
Asked whether the tarpan done for the shanti of devis and devatas is done on the pratima or vigraha of that deity, he says it is done on a yantra too — do the tarpan on a yantra, or do it on supari. If it is done on a vigraha then the rule becomes different, and there is the question of how large the vigraha should be.
Can tarpan for a devata be done with their names?
Asked whether tarpan can be done for the shanti of a devata with their names, as with the ashtottara satnam, he answers yes, absolutely it can be done.
Why Dattatreya is the safe channel for offerings to bound pitr
The speaker says Bhagavan Dattatreya is a mahashakti in whom the complete form of Brahma, Vishnu and Mahesh is seated. If you take refuge in him and do Tarpana for the Pitr through his 108-name namavali, a medium is created by his Kripa through which the fruit of every auspicious act reaches only your own kul pitr; any Preta shakti present with them gets nothing. It is filtered, he says, so the right thing reaches the right one.
Dattatreya 108-name milk tarpan under a peepal, bargad or bel tree to free bound pitr
The speaker prescribes a Tarpana of Bhagavan Dattatreya's 108 names for bound Pitr, begun on any Thursday, Amavasya or Poornima under a Peepal, Bargad or Bilva tree at a place where worship is done, never a lonely tantra-mantra spot. Raw milk with Gangajal and dissolved Mishri is taken in a brass or silver lota (not copper, especially for a woman), at least half a litre or a paav, and poured at the root with a leaf of the tree or a silver spoon at each namah of the 108 names, after a sankalp with name and Gotra, Akshat, a flower and a one- or ten-rupee coin. White cloth is worn; a woman wears a white saree with a border and a full Ghunghat, for women must never do pitr work without ghunghat. A man of the house is best; failing him the badi bahu, then the chhoti bahu. It is done Amavasya after Amavasya, not daily, and after three Amavasyas he expects the kripa to begin and the pitr to show themselves in dreams.
What is the mahima of Kurukshetra for the pitrs?
The mahima of Kurukshetra is infinite, the speaker says, and the greatest mahima there is this: that if one performs tarpan there for the sake of ones pitrs, or does pind daan there, then they certainly attain swarga. Such is the vardan of Bhagavan there.
Can Dattatreya's 108-name tarpan and the pitr rite be done on the same day?
Asked whether the 108-name tarpan of Bhagavan Dattatreya ji for the kula pitrs and the pitr rite can both be done on one day, and whether to do it on the 26th or 27th, he answers: do it early in the morning on the 27th; if it is to be done in the afternoon, then do it on the 26th. Asked by someone who has accomplished the siddhi of the Kaal Bhairav Ashtak whether he may do this besides Mahabhairav, for help, he answers: you certainly can.
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 should be done for the Pitrs and Kula deities at Kamarupa?
Worship there for your own Aradhya, your deity, your Kula's powers and your Kula's Pitrs, all of them. Give Daan for the Pitrs; if you can have Pind done in the Brahmaputra, do the Tripindi. If not, sit there and scatter grain for the fish, or give a Daan, or perform a Tarpan as capacity allows.
What closes the Ambubachi observance?
After the Naivedya and Aarti, if possible perform the Havan of the four days' japa — even one mala, if you did a hundred a day and ten is no longer possible. Do the Tarpan and Marjan; if a Kanya Pujan can be arranged, do it; if not, give one place's food entirely to a cow, and make a Daan in a Devi temple in the girls' name.
Can Tarpana be performed for Ganapati without formal initiation?
Tarpana for Maha Ganapati using full root mantras requires formal initiation, but uninitiated individuals can perform it using the 12 names from Sankat Nashan Stotra or the Sahasranama instead.
The ordinary worship through the year: Shodashopachara, Durva, Sahasrarchan, Tarpan — and Sindoor, sandal, Ketaki flowers and Tandul
Shiva says that whoever, with faith and according to his capacity, worships Ganesh with Sindoor, sandal, Ketaki flowers, Tandul and many kinds of Upacharas for the fruit of all desires, will always obtain Siddhi and his obstacles will be destroyed. Ketaki flowers and Tambul both go to Ganesh.
Why can a pret not take water even when it is in front of it?
The speaker says that things may stand right before a pret and it still cannot take them itself, until someone gives them. Ganga ji is available everywhere, yet all the pret-pishach lying on her banks cannot satisfy themselves by drinking that water — they simply cannot take it.
What is the simplest daily practice for a deity's yantra?
The fourth thing is the deity's yantra, upon which all the japa is done, on which their abhishek, tarpan and pujan are performed and the deity's entire family is satisfied and blessings obtained. The simplest vidhi with which one can carry one's aradhya's yantra, he says, is: if nothing else, do their abhishek as a daily rule. It will not take more than five minutes.
What is common to everyone daily, before the brihad practices begin
A yantra can be given tarpan too, he says, but that is going a little into the brihad. Everything told so far should be done by everyone as a daily rule: as much abhishek as you can, and after that the japa of their stotra and satnaam, offered on the yantra; and whatever kavach or mantra you do gets offered on that same yantra daily. When the yantra's colour fades — from sandal, from roli, and because the colour of sindoor sometimes does not come off and a slight redness stays — you will have to put sugar grit on and rub it well four or five times. This much, he says, is common for everyone.
When does a yantra need tarpan, and which yantras is it done on?
The need for tarpan is warded off especially where there is any problem connected with the pitrus. It can be done on any yantra you may have — the Panchanan yantra, if you were in the anushthan all of you do together; Bhagwan Datt's; Bhagavati Durga ji's; the Bhagavati Chandika Saptashati yantra; Bhagavati Bagla's. Two or three, he says, is what most people will have. The Dhanada yantra is a separate matter: its full vidhi vidhan has been given before, and it goes the same way, but tarpan is not needed on it.
Why tarpan on the Dhanada yantra does not give the fruit one wants
In the Dhanada yantra there will be abhishek and archan, he says, but do the tarpan in the others; if you do tarpan on that one, the fruit will not come according to the desire we have. The reason is that the chief thing there — the Dhanada swaroop of Bhagavati Parvati — is especially for the obtaining of wealth, for freedom from debt and loans, and for the path of dhan. She stands as the pitrus' descendant too, but her form is dedicated to something else.
A yantra tarpan is done with raw cow milk by bel-patra or silver spoon, for grahan, pitru and pret dosha
For tarpan you need the raw milk of a cow: either dip a bel-patra in it, or use a silver spoon. Where there is any kind of grahan dosha, pitru dosha, or the dosha of bhoot-pret on account of the pitrus — pitru and pret together, he says, in all this whole subject the tarpan of a yantra works a great deal. Those negative elements within them, which attack someone or ruin their health, are burnt up by the tarpan, or one may say pacified. As the paksha bala builds, their peace begins to form and that fierceness will not come in the same way again — by the grace of Bhagwan Datt and of Bhagavati.
How the names are spoken in a yantra tarpan
You will do the tarpan using the ashtottara satnamavali: "Shri Mahasiddhaya tarpayami namah, Shri Dattatreyaya tarpayami namah, Shri Anaghaya tarpayami namah" — in this manner you will perform their tarpan. If it is Bhagavati's: "Shri Durgayai tarpayami namah, Shri Satyai tarpayami namah, Shri Bhagavatyai tarpayami namah", and however many names there are in it. Take the satnamavali with the chaturthi vibhakti attached.
What if the chaturthi vibhakti is not understood?
If you do not understand how the chaturthi vibhakti is attached, he says, look at it once on YouTube — it is very easy; see how it is attached and do it in that way. He adds that if someone reminds him he will separately attach the three or four cases and share a PDF, and will also make a separate video, so that everyone can do the tarpan of their own yantras on time.
Do the yantra tarpan once a paksha or on amavasya; for a grihastha the kula pitru is the first devata
Do the tarpan once in a paksha, or on the day of amavasya; even if there is no problem at all, doing tarpan will be very good. People do not do pitru tarpan daily, he says; pitru tarpan is not known, and in the Pitru Paksha the tarpan does not get done of itself. So do this at that time — it will bring great joy and your pitrus will be extremely pleased that their child is doing tarpan. You will be doing the tarpan of the deity, but the satisfaction from that tarpan reaches them too, because for you householders the first devata is the kula's own pitru; so the deity, the shakti of your kula, your aradhya, will satisfy them.
What is the smallest tarpan that can be done daily?
If you are a divine devotee, have the time and have the capacity to sit, you may do the tarpan with the sahasranamavali as well; but if you wish to do tarpan daily, the smallest tarpan is with twelve names. Whether it is Ganapati ji's, Bhagwan Datt's or Bhagavati's — Bhagavati has sixteen names, eighteen names; do the tarpan with the shodash naam. Bhagavati Durga ji has a namavali of thirty-two, and you may do the tarpan with that too. The archan is to be done with those same thirty-two names. It has to be done one by one, he says: in a mala mantra we read them together — "Durga Durgati Shamani" — but in tarpan or archan it becomes name by name: "Durgayai tarpayami namah", "archayami namah", and so on.
Akshat and pushpa are offered into the Brahmaputra for Urvashi Kund, and the Brahmaputra is Brahma's son born of Shantanu and Amogha
For their sake one offers akshat, pushpa and the like into the Brahmaputra Nad, and then salutes the Brahmaputra. The speaker says the current is very swift and the river extremely deep, and that the origin and mahatmya of the Brahmaputra are endless and ought to be known — without knowing the mahatmya, the complete fruit of a tirtha yatra is not obtained. Its mahatmya is that it is the son of Bhagavan Brahma, born of a muni named Shantanu and of a mother named Amogha.
What is Saubhagya Kund and how is it divided?
After reaching the summit of Nilachal, before entering the garbhagriha one must first go to Bhagavati's Saubhagya Kund — this is her kreeda sthali. It is divided into two parts: the part in which people are seen bathing is for human beings, and the side where the sadhu is seen bathing and doing tarpan is the western direction, on which side bathing carries a particular mahatmya, though you may bathe on any side.
What does the Kalika Purana say about Saubhagya Kund?
In the Kalika Purana, the speaker says, you will find it stated that this kund was constructed by the devatas, by Devraj Indra and the devatas. And when one bathes on its western bank according to the vidhi, performs mundan, or does any karma for the sake of one's pitr, then the pitr obtain the attainment of devi lok. One should bathe there, give arghya, and afterwards — and especially when bathing — always make a sankalp.
Enter Saubhagya Kund as one enters the Ganga, with sankalp; the Yogini Tantra promises devi lok to those who bathe and do tarpan there
Whenever you bathe in a tirtha kshetra, make a sankalp. The rule for entering the kund is as for entering the Ganga: first apply the water to your forehead, and only after that, having obtained the command from Bhagavati, go towards the inside. It is said in the Yogini Tantra that those who bathe with vidhi in Saubhagya Kund and perform the archana of Devi Kamakhya and the tarpan of their forebears — that is, tarpan of the pitr — obtain devi lok comfortably.
What are the rules for the Akhand Deepak, Ganesh Deepdaan and Karma Sakshi lamp?
On the Akhand Deepak: decide yourself — keep it if you will be able to bear it, and do not keep it in a state of disturbance. For the Ganesh Deepdaan use ghee. The Karma Sakshi lamp stands in the name of all the deities, since the Jyot is literally their own form. The Kusha count in a Ganesh tarpan may be twelve or nine.
Who remains satisfied whatever comes?
Those who repeatedly perform the purashcharana of the mantras, who do Havan, Tarpana and Marjana, who perform gau seva in the panchbali, who perform the seva of mother and father, who perform the seva of plants — their heart and their atma will both remain tript. Whether they obtain anything or not, even if someone abuses them four times and goes, they will remain in satisfaction; there will be no restlessness in their mind, their heart or their eyes, and by the samarthya of the mantra they will become calm.
Should a sankalp be taken while performing dev tarpan?
Asked whether a sankalp should be taken at the time of doing dev tarpan, the speaker says it certainly should be taken.
How can one tell whether a death was caused by abhichar, and free the soul?
If they are members of the family, it will be understood, the speaker says. Whether you do tarpan for them or do anything at all, you will not obtain peace. When you do seva and puja aiming it at someone, for the sake of some unsatisfied soul or for the sake of some person who has died, then satisfaction will be obtained by you too. A listener adds that there has been a tantra problem in the house for fifteen or sixteen years, and it is understood through dreams and the like. Such a dream will come, the speaker says, from which it will be understood that the one whose death has happened has died in an abhicharik condition — there is no gati. Many times these people even become upar, above.
Can Ganesh ji's tarpan be done daily on the vigraha?
Yes you can, the speaker says, but if you have put clothing on him, change the clothing daily after the tarpan. Do not keep him soaked — otherwise you too will feel the cold.
Can a pig-skin asana be used, and what of the Mahaganpati vidhi?
Asked whether the asana of a pig's skin can be used, he tells the questioner to go ahead and use it — who has forbidden it. Asked to explain the vidhi vidhan of havan, tarpan and marjan in the Mahaganpati sadhana, he says that if it is being asked by the Bhoot Lipi vidhan then it is not possible to tell it here, because there is so much use of the matrikas in it that it cannot be spoken in this way; it would have to be written down and shown.
In the brahma bhag a putla is made in the name of the person, given prana pratishtha, and laid upon a paan leaf
Having done all those things, then in the brahma bhag, that is the middle part, a putla prayoga is done in the name of the one upon whom the granth was made. That is, a puppet is made, its prana pratishtha is done by vidhi vidhan, and it is laid down upon a paan leaf — or, according to the kind of prayoga, the tree is taken and its leaf used, and it is laid on that. After that, if you have done the Datta mala mantra, then by that its tarpan will be done. Tarpan will be done of the putla that has been laid down, and through that tarpan the granth will be destroyed. This, he says, is one ordinary prayoga; there are a great many other vidhans.
Where to do the Dattatreya 108-name tarpan
The speaker says the Tarpana with the 108 names of Bhagavan Dattatreya should not be done on a Narmadeshwar Shivling. As he has explained before, it is best done on a Peepal tree; if it has to be done at home, do it in a vessel, because doing it on a shivling would not be proper.
Is tarpan and marjan required after the havan of the Panchakshari and Saptakshari, and how much?
Asked by a listener, the speaker says it is very good if you do them, but for these two mantras there is no compulsion if you cannot. The quantity is dashansh at each step: on a sava lakh japa, that is 1250 malas, the havan is 120 malas, the tarpan 12 malas and the marjan roughly one mala.
May one do Dattatreya tarpan for the pitrs under a bilva tree?
A listener says he is doing the path of the seventh adhyaya of the Shrimad Bhagavad Gita as instructed, and asks whether he may sit under a bilva tree and perform the tarpan vidhi for the pitrs with Bhagavan Dattatreya's ashtottara namavali. He answers: if you have done the path of the Shrimad Bhagavad Gita for at least a sava mahina, then start the Bhagavan Dattatreya vidhan, the tarpan one.
What follows the guru paduka pujan?
These are basic things, he says, for all those sadhaks who go into the properly sequential traditional sadhanas within a guru parampara. They do them. After it, whether it be the guru paduka mantra or the whole subject that follows, doing all of that — one's own tarpan, that is one's own marjan and so on, by which mantras it will be done, so that no dosha remains standing. Because its burden will fall upon the guru as well.
Why does the Jayanti Mangala Kali mantra also satisfy the pitrs?
A thing greater even than that, he says, is that the Swadha form is in it. The Swadha form becomes the cause of the satisfaction of the pitrs; so the pitrs too will be satisfied, and that form of Bhagavati will satisfy the pitrs as well. According to him, a hundred and eight ahutis of the Jayanti Mangala Kali mantra should at the least be done in the house on both Poornima and Amavasya if they fall; and if this thing becomes a practice and your children too begin to do it, then in your kula and khandan a good form of Jagadamba will become established and hardly ever will any particular difficulty come to you. Bearing the prarabdha of punya and paap is a separate matter, but you will not have to do any such karmakand anew.
Is a dashansh havan and tarpan needed after 1100 paths of a 108-name stotra?
Yes, absolutely do it, the speaker answers — for politics, do it; it will be better if you do. Giving ahutis is necessary; do tarpan, marjan and all of it. And when the questioner puts it as 108 ahutis for each name, the speaker says he has understood it entirely rightly.
What exactly is the twelve-Durva prayoga?
Take at least twelve blades of Durva ankur, the Doob grass, and offer one to Ganpati at home on each of twelve daily recitations of the Sankat Nashan. With it, Akshat — unbroken rice tinted lightly with turmeric or yellow sandal. Recite the twelve names, offer one blade and a little Akshat, and repeat twelve times in the morning.
Why is Maha Ganapati given by a Guru's order in the Shri Kula?
Because if you perform Maha Ganapati's sadhana duly — his Purashcharan done, his Tarpan procedure learnt, everything done by the rule — then you will not have to think about earning a livelihood for the rest of it. It will keep coming by his grace.
How is Ganpati tarpan done by someone who is not initiated?
In the Tantrokta method, use Durva in place of Kusha; or if you bathe in a river, offer the tarpan straight there. It is a Deva tarpan, so water is given straight from the Anjali. Say Shri Vakratundaya tarpayami namah and release the water, and so through the twelve names.
Why is tarpan pressed for Ganpati, and which mudra follows it?
Because tarpan is so dear to Ganpati that he will clear the way quickly. After the tarpan, display the Ganpati mudra: fold the left hand and place the right over it in the form of a serpent, the shape of his trunk. It is a small thing, and Vinayak pleased will give Lakshmi's grace of himself.
Why does Ganpati worship pacify the nine grahas?
Because by worshipping Ganpati the Shanti of the nine grahas takes place, however fierce one may be or angry with you. Chandra Dev becomes normal first and your mind becomes strong — and with a strong mind, climbing a mountain will take you no time.
Why is the Bhadrapada Amavasya called Kushotpatini?
Every Amavasya tithi has had its own special importance, he says, and the Bhadrapada Amavasya has been special above all for the karmakandi Brahmins who perform pujan-paath: it is the Kushotpatini Amavasya. On that day kusha is uprooted and kept for the whole year — the same kusha is then used in your Pitru Paksha, and through the year in making the pavitri and in whatever karmakand there is, especially for tarpan, whether it be deva karma or pitru karma.
Archan and tarpan on the tantrokta yantras must be added to the japa
Whichever devi or devata you have been japa'ing for years, you should obtain their tantrokta yantras and do both archan and tarpan of them. Tarpan is not only of the pitrs, he says. When you do tarpan on the yantras of the devi-devatas with their sahasranama, then they will be satisfied — and anant grace is done when tarpan and archan take place.
What does a havan actually do?
When you are doing a havan, what do you do — through the mouth of Agni Devata you provide their food to all the remaining devi-devatas. To the devata of the mantra you were japa'ing, you conveyed the bhog. After that tarpan and marjan is done: water was given to them, they were satisfied.
What happens if tarpan and marjan are not done?
If you are not doing tarpan and marjan daily, or are doing only very much japa, then the energy in your body will increase and will then not remain controlled there; it will remain unbalanced. It is so that a state of imbalance may not arise that it has been said that from time to time one should do tarpan with the sahasranama of whichever devi or devata you are worshipping, upon the yantra and the like, and should do marjan on one's own body with that same tarpan water.
One sadhak doing archan-tarpan of the Kali yantra had darshan of the saumya form at the Ajna chakra
There is one more sadhak, Vikas ji, he says, who reported that he was doing archan and tarpan of the yantra of Bhagavati Kali — he has been a good sadhak for a fairly long time and does sadhana over long periods — and said that all at once, as soon as he completed the tarpan, he had darshan of the saumya form of Bhagavati at the Ajna chakra for some moments. It was very saumya indeed, and from it he obtained peace.
What must accompany the purashcharan of a tantrokta mantra?
For performing the purashcharan of a tantrokta mantra, everyone should do tarpan, marjan and havan, the speaker says. In a vaidik mantra, he says, women cannot do it.
What if one begins doing tarpan with the Sahasranama?
If you begin doing tarpan and the rest with the Sahasranama, then the matter will become wonderful, the speaker says.
Dattatreya mala mantra milk tarpan at the threshold through Pitr Paksha to reach bound pitr
The speaker says he gave the sadhak two sadhanas for this Navratri season. The first, in Pitr Paksha, was the dattatreya-mala-mantra sadhana with the full Tarpana vidhi, because Pitr who are in Bandhan cannot receive anything offered for them — whatever you do for the pitr is not reaching them. The two easiest means of getting it through are a tantra prayog of Bhagavan Ganesha and Bhagavan Dattatreya, who is supreme since the three shaktis Brahma, Vishnu and Mahesh reside in him. He prescribed tarpan with milk on the Dattatreya Tantrokta yantra, the tarpan milk to be poured at a Peepal, a Bargad and a Tulsi — and, because a Muslim thing was involved, the tarpan was done at the Chaukhat (threshold) of the house with a lamp lit; he says he will clarify that vidhan further some time. The sadhak did the Datt tarpan by this vidhi for the full sixteen days of Pitr Paksha, from Poornima to Amavasya, and reported great peace from the first day.
Can til be used in place of rice in the avaran puja?
Why would you use til in the place of rice, he says — in the place of rice, rice alone will be used, not til. For the other substance you may use a flower if you wish, but til should not be used in that way. Til you may use at the time of tarpana — when you are doing tarpana upon a yantra — and not at the time of archan.
Does water given to the pitrs need to be given separately?
You will not need to give water separately for the pitrs, he tells the listener. Give water to Tulsi ji, and the pitrs will be satisfied of themselves. The svarup of Tulsi ji, which is a svarup of Bhagavati, satisfies both the pitrs and the devas. You need say nothing separately; you have only to say her mantra — "महाप्रसाद जननी सर्व सौभाग्य दायनी आधि व्याधि जरा मुक्ति तुलसी त्वम नमस्तुते". Saying only this much, give the water. Do not make a separate use of til and gud for the pitrs.
Tarpan of Bhagavati Pitambara to make an ugra shakti saumya
If everything preparatory was done and trouble still grows while the sadhana is repeated, the speaker says the first thing is the sahasrarchan of Bhagavati Pitambara and her Tarpana, and the tarpan of her Yantra: when a shakti begins to turn Ugra, she is made shant and saumya by tarpan. He gives only a small general outline and says one's guru will tell the rest: raw milk of a single-coloured cow if one can be found, with haridra and Kesar mixed in, done in one's own janma Nakshatra (any paksha, any time), before a picture of Bhagavati that will not spoil when wet; for a 108-name tarpan, 108 Bilva patra are dipped in the milk one by one, lifted with a little milk still on them, and offered with one name of Bhagavati and "tarpayami namah" each. By this her ugrata is quietened, the sadhak's Aura that could not receive her energy turns saumya, and whatever the underlying cause, mantra dosha, devi dosha, a Shraap, Pitru Dosha or other doshas, the japa one is doing becomes auspicious in its fruit.
Who are the Bhairavs of Kali, Amriteshwari and Baglamukhi?
Besides that, of Kali ji we know that Mahakal is her Bhairav, and when we offer pushpanjali and the rest we also pronounce mantras such as "Mahakal Bhairav sahit". Of Bhagavati Amriteshwari, or Bhagavati Baglamukhi — who is also called Bhagavati Sumukhi — the Bhairav is Mahamrityunjay Amriteshwar Mahadev, which is what he was speaking of for the dashansh tarpan, marjan and japa.
How many generations of the Guru Mandal should be known?
Three, as with one's own family — father, grandfather, great-grandfather. In the Guru Mandal too: the Guru, the Guru's Guru, and the one above him. That is Guru, Param Guru and Parameshthi Guru. Only then can you perform the Guru Mandal worship in the Tantrokta Mandala, in which the Tarpan of three Mandalas is necessary.
What is a mantra purushcarana, and what steps (angas) follow the required japa count?
Purushcarana is the formal process of completing a mantra's required japa count together with a defined sequence of accompanying rites — Homa (Havan, fire sacrifice), Tarpana (water libation), Marjana (purificatory sprinkling), and Bhojanam (feeding worthy people) — each calculated as one-tenth the count of the step before it.
Should the pitr be remembered during dev pujan?
According to him, and as far as he has learnt and seen, pitr smaran should not be done that way while seated in the pujan sthan. If you are giving arghya and water to Surya for the sake of the pitr, then the pitr pujan has already taken place there symbolically — Surya will convey everything to the pitr lok. If you are doing the pujan of Tulsi ji, it has happened there too. Separately, after saluting Tulsi ji with the mantra, you may make pranam for the pitr as well and remember them there. But when you are seated in dev pujan, pitr smaran does not happen on the same asana.
Shakambhari mantra japa counts: sava lakh or 27,000 with dashansh havan, tarpan and marjan
The speaker says this mantra should be japa'd as much as possible. If you do a sava lakh japa of it with its dashansh Havan, dashansh Tarpana, dashansh Marjana and a bhoj of nine kanyas, the Kripa of Bhagavati Shakambhari is obtained in a special way. The ordinary form, he says, is at least 27,000 japa of the mantra with dashansh havan, tarpan and marjan.
Duty to release a surrendered enemy: upsanhar by tarpan and abhishek
The speaker says the sadhak had done every vidhi-vidhan in full — patala kriyas, with tarpan and the other rites on the yantra — so the whole tantra was destroyed root and branch, Bhagavati gave the punishment, and the other side knew where it came from; their condition worsened daily and they had no counter. Their only options were refuge with their own guru or coming to the family directly, and though it is very rare for anyone to admit a fault, Jagadamba turned their minds so both confessed and begged to be set right as their households tottered. Protecting one who surrenders, he says, is the duty of every sadhak when a prayog has been done on someone — and Bhagavati very rarely lets a punished wrongdoer come and surrender, perhaps to one sadhak in thousands. So through the upsanhar vidhi — tarpan and other rites, abhishek and so on — Bhagavati's ugrata was pacified, Bhairav ji's side likewise by its own vidhi-vidhan, and in about a week the two men's trouble lifted; they vowed never to do such things again.
How does yantra archan differ from mantra japa alone?
Yantra archan has a very distinctive place of its own. When a yantra is worked and its avaran pujan done, the shaktis that receive satisfaction give great kripa. In mere mantra japa an exchange of energy is taking place; but when you perform the tarpan of a yantra — one built by the fully distinctive method, not these market yantras — that is another matter.
What is obtained through a yantra?
A great deal is obtained through the yantra — by doing archan, by doing tarpan, by doing its abhishek, and by the special archan of the anga shaktis present within it.
May sahasra archan be done with the water of a tirtha?
Asked whether sahasra archan can be done with the water of a tirtha, he says do it — do the sahasra archan by pouring water. That, he notes, has become tarpan.
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