Visarjan
Every question on the site tagged Visarjan, each answered from a timestamped source rather than a summary written from memory.
Notes from our sources
Chamunda sandhi puja bali vidhan: the lamps, sankalp, offerings and aarti in order
The speaker gives the procedure. First light one of the three single-wick diyas and invoke Bhagwati Durga as Jatved Agni into its flame; that is the Karmasakshi Deepak from which every other lamp is lit. Holding Akshat, flowers, water and Dakshina, take Sankalpa with name, Gotra and place: to worship Bhagwati Chamunda in the Sandhi Kaal as far as one's ability, understanding and available upacharas allow, for the destruction of all one's enemies and of every tantric scheme and conspiracy worked against one. From the Jatved lamp light the first single-wick lamp in the Guru's name and the second in Ganesha's; then the eleven Chaumukh Deepak diyas in a row before the banana leaf — the nine in the middle are the nine forms of Chamunda, the one on one's left is Hanuman ji, the last on the right Batuk Bhairava — lit in that order: Hanuman, the nine, Batuk Bhairav last. Before every lamp place one coconut and one lemon, sprinkle all with Gangajal and give each a fine red Sindoor tilak. Holding akshat and flowers recite the Tantrokta Devisuktam — the recitation by which Kaushiki was invoked — and offer the flowers. Then the Bali: offer every coconut first, in the same order (guru, Ganpati, Hanuman, the nine Durgas, Batuk Bhairav), then cut each lemon standing upright, applying Roli and dropping a little water three times beside each from an Achamana spoon. Any stuti may follow; before Aarti set one camphor with two flowered cloves before every lamp and light it, then do aarti and Kshama Prarthana. The lemons are immersed under a sacred tree or in a river; the coconuts are eaten only by the household, never by outsiders. By Jagadamba's grace, he says, Chamunda destroys many troubles, sorrows and crises in a moment.
Decorated Mahakali altars without her seva, and the few sadhaks who release their shaktis
Once a shakti has been brought to siddhi and given a place, the speaker says one often finds the spot very handsomely decorated, with a photo of Mahakali and a lit jyot in front of it — but he says to notice whether that bhagat once did Mahakali's own seva well. This, he says, is the case some 90% of the time; the other 10% are sadhaks who bind such shaktis for genuine lok kalyan or personal interest but release them, or whose vachan is that the shakti is automatically visarjit when the sadhak's own body departs — mostly people within a guru parampara, where trouble is comparatively less. The rest, whom he calls "uchhrinkhal" (unruly, like a loose bull), are his subject here.
Vachan of eventual release: how high-caliber tantriks keep a bound shakti
The speaker says high-caliber tantriks — even those on vaam marg who seek mukti through tantra, as it is said of this Kaliyug — nourish their prana urja through their own tapobal, doing japa in the crores of a mahashakti, and keep such shaktis only for their own seva or for lok kalyan. Alongside the siddhi they give their own vachan: to keep the shakti a fixed term — a year, two, five or ten — after which they will perform its visarjan and, through whatever karmakand is needed, tantric or vaidik, work for its sadgati and its mukti from that yoni. When the vachan is kept this way, he says, no rin dosh attaches to either side: the shakti repays its debt in advance simply by doing the work asked of it, and is set free in exchange.
Final gati of a sadhak who dies without freeing his bound shaktis
If such a sadhak dies for any reason without having freed these bound shaktis, the speaker says he becomes trapped along with them. Citing Narayan's teaching in the Shrimad Bhagavad Gita that one attains what one worships, he says a sadhak who spent his days worshipping the chowki ends up becoming part of that very chowki, and strife begins in his family. So the gati is not mukti — he cannot attain liberation. Freeing him would require releasing every single entity of the chowki individually, with the full support of tantra, which becomes an entirely separate undertaking.
Visarjan of the Navratri Kalash: the farewell prayer and shifting the Kalash
The speaker says that after aarti, visarjan begins by taking akshat and flowers in hand and saying the visarjan mantra — "Uttishtha Devi Chamunde" in Sanskrit if one knows it, otherwise in plain Hindi: that by Bhagavati's grace and the intellect and strength she gave, the Navratri vrat-sankalpa has been completed; that one humbly presents oneself to bid her farewell; that Ma Durga and all the devas who came with her return happily to their lokas and from there always protect the family and grant happiness and prosperity; and that Bhagavati Lakshmi and Shri Ganesh remain established in the storeroom. Then, asking forgiveness again and again, the akshat and flowers are placed on or before the Kalash, and the Kalash and every mandal established are shifted. After the koncha and further kshama prayer, the sown jaware and the Aprajita and Shami twigs are offered onto the Devi's murti or photo.
The Akhand Jyot at the end of Navratri
The speaker says the Akhand Jyot of Navratri must keep burning until visarjan — until the Kalash is shifted; once the visarjan mantra is read and the Kalash shifted, it should go out. The leftover oil is kept in a box and used all year for tilak mixed with roli, and can be applied to the forehead of someone unwell with a prayer to Bhagavati; the ash left is also kept. Before the Kalash leaves the house the jyot must have burned out fully and been cooled with a sprinkle of Gangajal — carrying the Kalash to the river while the jyot still burns at home must not be done, unless a different vidhan has come down in the family.
Immersing the Navratri Kalash in a river
The speaker says extra chunris may be kept at home, but the Kalash itself goes to the river exactly as decorated. At the bank it is set down, shown dhoop-deep, and prayed to again — forgiveness for any fault, protection always, and the good sense to serve her every year — then one turns in place three or at least five times in pradakshina, and dips the Kalash into the water with its coconut, holding the coconut so it does not float away. Once fully under, the lid is removed and the dakshina, supari and other dravya inside are taken out, tied in a chunri and kept where one keeps money; the rice of the purna patra may go into the river for the fish or be given to birds; the Kalash and the coconut are released in the river. The sown jaware too can be immersed directly — they cause no pollution.
The cloth wrapped on the Kalash: retrieved only after the immersion
The speaker says the cloth wrapped around the coconut and the Kalash for nine days is not taken off before immersion: only after the Kalash has been dipped in the river is it wrung out and brought home. He says again and again that we do not have the strength to use directly the chunri or cloth Ma wore for nine days — many do, but the main cloth on the Kalash must be immersed first; its full nine-day shakti and power remain in it, dipping it in water does not end that. If one does not want to do it this way, at least sprinkle river water over it before removing the cloth and then immerse.
Visarjan of the Navratri Kalash when no river is reachable
The speaker says that if there is no river, pond or lake to go to, the Kalash water can be poured at a Peepal tree, a Banyan tree or a Tulsi plant, and the Kalash left in a clean spot in the puja place itself; immerse it later whenever you go somewhere, but it must not be touched by feet or break if it is of clay. The coconut likewise stays in the puja place, and worship continues, until it can be immersed on some later trip; the rice of the purna patra is given to birds.
What to do with the leftover jaware after Navratri
The speaker says the green tops of the jaware are worn on the ear, offered to Bhagavati and kept where money is stored, yet many remain; if there is no facility to immerse them, never throw them in the garbage. After the Kalash has been shifted, cut off the whole green part with scissors and make a juice or sharbat that everyone can drink — no dosh comes from it; put the lower white part into a pot, cover it well with soil and plant something in it.
Why a malevolent bhagatwal chowki collapses: beaten shaktis refuse their word
The speaker says a wrong bhagat does not harm one family only; he has attacked ten for money, and if five of them fight back with Mahavidya, Hanuman or Durga path and havan taken up with sankalp, his shaktis get beaten wherever they go — thrashed by Hanuman ji, blasted by Bhagavati Baglamukhi, struck by Bhairav's staff, or torn apart by higher tantric shaktis, negative though those may be — through yantra, mantra, stotra anushthan, Vedic or tantric means. After two, three or four years of this the shaktis weaken and say, why should we get kicked doing your work; a pret is a subtle body still ruled by the mind it had as a human, so it will not stay loyal. This is why in bhagatwal a shakti "leaves" even when it was firm in its word: it stops helping, goes and does not return. Then the bhagat's body suffers, his house has trouble, there is no growth of his line, and the chowki finally becomes worthless, because he never served the Mahashaktis and had no tapoguna. Ruin is completed if a disciple betrays him or if, being bound by word, he can neither hand his shaktis on nor do their Visarjan.
Keeping a bhagatwal chowki prosperous: welfare, right use of money and timely visarjan
The speaker says that if the same shaktis are used for public welfare and seva, the money is put to good use with jeev seva after the family is provided for, and the bhagat has the sense to see that these are bhoot-pret shaktis and so makes a sthan of Mahadev for them and does their Visarjan in time so that they too get gati, then his Chowki grows, auspicious shaktis also come, and he will not have to wander much later — he will do his own atma-kalyan in time. Many such people, he adds, do their own pind daan while still living at shakti-peeths and other peeths, not knowing what lies ahead, or enter some parampara saying the bhagatwal is done, now let us see to our own mukti; their shaktis stand by them in time and give them sadgati, and they mostly do not get badly stuck.
What are the rules for Shivling consecration, multiple Shivlings, and a broken Shivling?
A Narmadeshwar Shivling needs no Prana Pratishtha or Avahana/Visarjana and can be installed directly, but only one Shivling should be kept in a household shrine — a new acquisition means donating or immersing the old one, and a significantly broken Shivling should be replaced and immersed in a sacred river.
Bhojpatra yantra and kavach prayoga with the Datta ekakshari
The speaker adds an optional prayoga he calls excellent: on two Bhojpatra draw the Yantra shown in his diksha video — two triangles opposite each other with the Datta Ekakshari beej written in the centre — and do its usual Prana Pratishtha if you know the full vidhi. Keep both by Bhagavan Datta on the first day; after that day's japa, seal one into a copper or silver Kavach on a yellow thread and wear it while the japa continues. On the 30th day, the next Purnima, after japa, havan and samarpan, put the yantra left by Bhagavan into a fresh kavach and wear it, and give the first kavach Visarjan in a river. Both the kavach and the mantra, he says, are then siddha.
Should a panchmukhi rudraksha worshipped as Parvati be given visarjan?
When you are already doing the puja of the panchmukhi rudraksha in the swaroop of Bhagavati Parvati, then why do you wish to give them visarjan, he asks. If they are broken, then do the visarjan. If they are not broken, then let them remain in the pujan; why is visarjan to be done? Two years of effort, and you want to do visarjan of it.
What is her tantrokta form at Munger?
If in the tantrokta vidhi-vidhan the Badi Durga Maharani of Munger is worshipped — if one goes into the tantrokta swaroop — then she is the eighteen-armed Mai. The rest of the swaroop you see publicly you are already seeing. And there is one matter famous there concerning visarjan, he says, of which the videos are available on YouTube: in which the disregard of the rule is something she does not accept. This is so, and her mahima is truly endless.
Why can Navratri lamps be reused but Diwali deepdaan lamps cannot?
In Navratri, in the descending order done at arti, there is no need to light lamps afresh — because the shakti established on the day of Pratipada will in truth remain until Navami; her visarjan never takes place. But if you have to do something on Dashami, you cannot do it with those lamps. In deepdaan, by contrast, you are not holding them back — their visarjan takes place — so the same lamp cannot be used again. Only those whose visarjan will not happen are used again and again.
Is the mala of a sadhana ever changed?
To Durga Prasad Jaiswal ji he answers: absolutely not. Only the first time — in that sadhana, when you do mala japa the first time, and then when you do the sadhana a second time, the mala of the first time we have worn, and that has become for life. And the second time that mala is not to be changed. It is for the sake of protection, to be used in that vidhan; and as he had said earlier and said in today's video too, do the japa while wearing the mala so that balance is maintained. The mala will never change.
The japa is surrendered onto a mauli-wrapped supari or an established tantrokta Rudraksha, which is then never changed or removed.
The speaker says the full vidhan of wrapping mauli thread on a supari placed over rice has been told before; or if you have established a tantrokta Rudraksha, offer upon that. All those who establish a tantrokta Rudraksha should surrender their japa onto it, and when the time comes that Rudraksha should be made to wear the yantra of the main deity, or kept near them, and surrendered there — this becomes permanent and is never to be changed or removed again.
Why collections of gold-plated yantras in shops and offices invite ruin and should be given visarjan
He recalls having seen someone advising a troubled person to keep a Gayatri yantra, a Mahamrityunjay yantra, a ten-Mahavidya yantra, a Hanuman ji yantra, a Durga Saptashati yantra — filling the man with every yantra in the world. And there is the fashion of the 24-carat gold-plated yantra, all green, blue and yellow, in which there is every kind of yantra: Saptashati, ten Mahavidya, Baglamukhi, Navagraha, Karya Siddhi, Vashikaran. People get four or five of them framed and put them up in shops, business places and offices. If you do deeds of this kind, he says, you are hanging up your own ruin — quietly give visarjan to all these things.
What follows the ayudh pujan on Dashami?
It is done before the paran; on Dashami too it can be done in the morning, but since it is Ram Navami it should be done at midday on Ram Navami. When the kanya pujan and the rest are over, do it in the evening, around two or three o'clock. And on Dashami, after performing this vidhi, if the bandhan of the house is to be done then we will do the griha bandhan, and after that, performing the visarjan vidhi and the rest, we will do the visarjan.
How is the Dashami visarjan of Ma Durga's murti done?
Asked whether the murti of Ma Durga with the open-mouthed lion should be given visarjan before Navratra or on Dashami, he says do it on Dashami, do not do the visarjan earlier. Her pujan will go on until Navami; on Dashami, with the proper vidhi, bring a red cloth — the shalu cloth, at least a sava metre — and place Ma upon it. First bathe her again that day, and having bathed her and done her shringar well, seat her upon it, keep an offering of a coconut and the like before her, and do the whole vidhi of what is given in the aanchal at the time of farewell — what we call the filling of the khoincha.
How is the immersion of Ma Durga's murti itself performed?
Having filled the khoincha and completed everything of hers, then, with folded hands, in the prescribed manner, do her visarjan. Wrap her well in that same cloth and then perform the visarjan in a flowing river.
When should the Kalash be established, and when removed?
On Makar Sankranti, or on Paush Purnima. Established on Purnima it is not removed immediately after Shivratri but held at least one more day; established on Makar Sankranti it is held until the Amavasya following Shivratri, then immersed.
Why must the kshetra's Bhairav be worshipped before leaving?
Because when energy is obtained at that level, then as you relinquish that kshetra and come out of it, its imbalance begins. So whenever you have gone into any tirtha kshetra and done japa there, you should certainly perform the pujan of that tirtha's Bhairav again at the end, obtain his adesh, and only then leave — so that he keeps with you only as much energy as you can handle, and the rest stays with him, to be obtained whenever you invoke it at need.
Can one parthiva Shivling be worshipped through the whole of Savan?
No, brother, the speaker answers: according to the rule of the parthiva Shivling, the visarjan will have to be done every single day. You cannot do pujan of one and the same Shivling for a long time, through the whole of Savan. Make it daily, immerse it daily. This same description is found in the Ghushmeshwar katha.
How is a Navratri sankalp completed if menstruation breaks it?
Yes — if a sankalp is ever left incomplete in the middle for this reason, the speaker says, then on the day nivritti happens and the hair is washed, one should do the pujan of Bhagavati and make the samarpan.
When japa will go no further, at two or three o'clock, the samarpan and arti are made and one walks on the roof under the moon's rays.
Having stayed awake, do japa and the rest — as much as you can; he does not say it must be the whole night. Staying awake is for the whole night, but do as much japa as you can. When you have done japa till two or three o'clock, till two o'clock, and you feel that japa will not be possible any longer and the body is not supporting you, then make the samarpan, do the arti, and get up. Get up and walk on the roof, stroll about, and let the rays of the moon fall upon the body.
Can a jaladhari be made of silver?
You may absolutely have a jaladhari made of silver, the speaker says, and do the visarjan of the stone one.
What if a tree on the plot was already being worshipped?
He says that if there is bargad or peepal or some dev vriksha there, or a tree already present at which someone was doing puja — dhoop-deep burning there, sindoor being offered, standing in a corner — then either do not take the place, or before taking it have it examined and ask what pujan was going on, have their visarjan vidhi performed if there is one, have the shuddhikaran of that place done, and decide knowingly whether you will worship them or not. Cutting it will not do under any circumstances.
Can pictures placed in a temple five years ago be brought back home?
Asked whether pictures put from the home mandir into a temple five years ago can be kept back in the house, he says no — what you took out of the house and placed in a temple, do not bring it back.
Family consent before housing an arriving shakti, or her respectful visarjan
The speaker says the family members' agreement is necessary on whether the arriving shakti is to be given a place in the house or not, and that people do argue over it. If she is not to be housed, she should be given respectful Visarjan at a devi tirtha sthan, or the vidhi vidhan for her return to her dham performed, so that she is not troubled and no dosha attaches to you.
Removing and reusing the kalash items at visarjan
The speaker says that at Visarjan in the river, the mouth of the Kalash is held pressed shut (the coconut on top is released first) and the Chandan wood, the three coins and the panchratna are taken out; everything else is left in the kalash and released with it. These items are tied in red cloth, kept in a good place at the puja sthan and worshipped, and can be used again in the kalash next year and repeatedly; there is no dosh in this. The chandan may be replaced if one likes, but a gold coin and genuine panchratna can certainly be reused.
How a genuine shakti transfer is done and why it exists
The speaker says energy transfer was never created to be sold; it exists for a reason. A sadhak who woke a masanik shakti and did much good with it may find that his body or family duties no longer let him give it seva, puja and bhog-bhent, yet he cannot do its visarjan independently. He then gives the shakti to a disciple, a friend, or a capable sadhak who sincerely wants it for the welfare of people. Before the full hand-over there is a test drive: the shakti is given on bhog-bhent for one, two or three paksha; when the recipient proves capable and the shakti itself says it will stay with him and take seva-puja from him, the whole chowki is transferred through the complete process. Anyone who really held such shaktis, he adds, would not be distributing them.
What should be done about a deity's than left behind at a former residence?
A listener says he used to live in a government quarter where the than of Bhairav and Sati Mata had stood for sixty years; on leaving the house they were left there, and now he does dhoop-dhyan in their name. Very bad, the speaker says, a loss of life and wealth has occurred. He asks why, having lived and worshipped there for sixty years, he left it. If anything is established even upon a stone and you cannot bring them like that, then first of all their visarjan should be done. They should not be left just anyhow.
Why can a currently worshipped shakti not be dropped?
Because she will not have come of her own accord, the speaker says; and even if she did come, she will have been given a place in your kula in some way or other, whether given from fear or given from gladness. So when you have given a place and have worshipped them, they cannot be left.
Is there any way to release a kuldevata that was brought from another household by stealth?
They were brought and honoured from the front, the speaker says, so removing them now is a matter of difficulty; no shakti will support you in such a state. Yes, by entreaty and supplication, by speaking to them through some medium, saying that we wish such a thing — if they, becoming pleased, say very well, we are releasing you, then perform my visarjan in this manner — then it is possible. Through any other means, through anyone else, it will not be possible.
Why can the upsanhar vidhi not always be done?
Because to perform the vidhi of upsanhar your whole body should be entirely ready and should be shuddha. Suppose somebody is travelling in a train — he did the abhichar yesterday, today he has set off without a care, and the person opposite has reversed it within 24 hours. He is now going away from his tantra kshetra, is on a train, or somewhere where he cannot maintain purity fully.
How long does one nyasa last before visarjan?
Once the nyasa has been done, the nyasa is not done again for one paksha. And after one paksha, when the visarjan vidhi takes place, then in whichever river is nearby — if Ganga ji is there, then the vidhi of its visarjan takes place in Ganga ji.
What is offered to Kuber on Dhanteras with the pan leaf?
He recalls a point he had forgotten: in the pujan of Yaksharaj Kuber, certainly use the pan leaf — yakshas are very fond of tambool, of pan. So you may offer beeda: thirteen beeda of pan, or on the pan leaf keep laung, elaichi, supari and some sweet bhog prasad, and offer bhog in thirteen places on the day of Dhanteras for the sake of Yaksharaj Kuber. Afterwards the beeda are all to be given visarjan — do not start eating them yourself, though laung and elaichi may be used.
How is daridrata driven out of the house?
There are two or three ways of taking the daridrata out of one's house. In some places it is done on Chaturdashi itself; in some places it is done on the day of Pratipada — in which the soop is beaten and daridrata, alakshmi, is driven out of the house. In villages especially everyone does it; in the cities he does not know whether it still happens now. Along with all this a great many totkas are also done.
Should I buy a new Lakshmi-Ganesh idol every Diwali?
Stop bringing the murti of Lakshmi Ganesh ji every Diwali, he says. People bring a clay murti, a chinese-clay murti, and worship it for the year; shopkeepers especially — in every shop there is a Lakshmi Ganesh murti of chinese clay with the coloured kalash. Next year a new murti comes, the pandit ji too has puja done on the new one; the old one is carried off and kept beneath a peepal, or thrown into water, or found broken somewhere in the house. You do puja for a whole year and then this very shraap attaches to you. Stop committing this offence, he says.
What should be brought instead, and when consecrated?
Whatever metal you have the means for — brass for the means of brass, silver for the means of silver. Bring a shri vigraha once and have the pran pratishtha done by vidhi vidhan by a pandit ji or an acharya who knows; otherwise do it yourself on the day of Dhanteras. Do not remove the old one now — the old one will be given visarjan after Dooj; keep it in a separate place until Dooj. But on the day of Dhanteras take out time and do it fully by vidhi vidhan. Even if you are a crorepati earning crores, the offence you are committing of carrying the murtis away and throwing them, removing each year's murti, will bring you onto the road one day.
What should be done with the old clothes of the deities?
When the clothes of Bhagavan become old, what should be done with them, a listener asks. We give them pravah, he says — pravah is the one and only remedy; it also dissolves in water. He also tells Abhishek Tomar ji that he seems very troubled and should message after Diwali so that everything can be talked over, and tells Suman ji to do only one anushthan — either the Sankat Nashan or the Chalisa, one of the two.
What closes the Bhadrapada calendar?
The Ganpati Navratri — Ganesh Chaturthi to Ganesh Chaturdashi, with different prescriptions by which it may be done, and with the question of whether the image should be immersed treated separately.
Should Ganpati be immersed from the home?
Absolutely not proper, the speaker says. His objection is to what the videos show: an image consecrated and worshipped for ten days being thrown about, climbed on, broken anyhow, with no respect at all — while the ashes of your own father and grandfather are treated with respect and carried to the Ganga.
What is the danger in removing a murderous Brahm?
The speaker says that where a khooni Brahm is concerned, anyone at all should undertake such a great task only with the utmost alertness, because there even a slight lapse lets its maya work greatly — a slight slip and life is gone. He gives a true account: a very old sadhak of this sadhak parivar related that a close family member of his, a Brahmin and a sadhak, said he would remove such a khooni Brahm from a house in Delhi; he went and removed it, and could not reach home, or could not reach the place where it was to be taken, and the whole story was finished on the road itself.
How is such a being actually liberated?
The speaker recalls the example he has given before from the Shiv Mahapuran: for liberating the pishaach named Bindu, an ordinary attempt was first made, and afterwards, having bound him — with the capacity to do so — Tumburu the Gandharva recited the whole Shiv Mahapuran by singing it to him. In the same way, either those whose gati is to be caused must themselves agree that yes, have my gati done; or, if they do not agree, some sadhak strong enough must bind them by his own shakti with pasha vidya and the rest and make them agree; or, if they still do not agree, then they should be given to some Brahm sthan, some separate place. A place should never be given to them in the house.
What do people wrongly do with the akhand jyot at visarjan?
People read the mantra for kalash visarjan and release akshat, and at that very moment pour water over the akhand jyot and extinguish it. Instead, he says, take out whatever ghee and oil is there and keep it — it will serve for applying tilak — and let a little oil remain so that it finishes of itself while the paran is being done.
Dashami procedure: Aparajita pujan, Shami pujan, jvare, visarjan and daan before paran
The speaker says that on Dashami morning one first does the pujan of Aparajita Bhagavati, then Shami pujan, and offers all the grown jvare to Bhagavati. Then the Visarjan actions: the Kalash is first moved, and all of Bhagavati's shaktis and her whole retinue are sent to their proper places. Only after visarjan and samarpan are complete, he says, touch and set aside items for daan (grain, fruit, spices, oil, ghee, as one can afford) with a simple Sankalpa to Bhagavati that one will give these to Brahmins or the poor or both so that the vrat and anushthan succeed. The items may be delivered before the Paran or after it; either is fine. Done this way, he says, the Navratri vrat is complete.
Special case: Dashami on a Thursday, the Kalash is not taken out of the house
On when the Kalash may be carried out for Visarjan, the speaker says that if Dashami Tithi falls on a Thursday (Brihaspativar), the Kalash is not removed from the house for visarjan. It is certainly moved in its place, he says, but it is not taken out.
How long the Navratri Akhand Jyot must keep burning
The speaker says the Akhand Jyot must keep burning until the Kalash is moved for Visarjan. Once visarjan is done, if the flame goes out on its own there is no problem. But it must never happen, he says, that after kanya pujan one lets the jyot die by not adding oil or ghee. Until Bhagavati has been given her send-off in the same way she was invoked, the flame must stay lit.
The coconut on the Navratri Kalash must never be broken
The speaker says that breaking the coconut placed on the Kalash and distributing it as Prasad at Dashami Visarjan, whether at the river or at home, is a very wrong practice that brings great dosh and shatters the whole Navratri Vrat, no matter how learned the person who advised it. That coconut, he says, is the visible form of Bhagavati: it receives worship for nine days and Jagadamba sits in the jyot and the Kalash for those nine days, so if you break it, what is left? The permitted courses are to leave it in the river after visarjan, or to bring it home, keep it in the puja place, worship it and immerse it next year. If it has sprouted, it may be planted at a clean spot in the house and watered so it grows, which protects the home.
Why should a mala, yantra or asana be kept for a lifetime rather than dissolved?
Know it plainly from one thing, the speaker says: in Sanatan and in every tantra parampara it has always been said that one mala, one yantra, one asana should be used for a lifetime — that the older it is, the more it will grow. In their parampara every yantra is made to be dissolved. Even if you do Lakshmi sadhana, they will say do the visarjan after a fifteen-day sadhana. Brother, he says, this same tantra is running — the visarjan of everything; give whatever reason you like.
When should a mala or yantra be dissolved, and what is Kamakhya's swaroop held to be?
Asked when a mala or yantra should be dissolved, the speaker says: if the mala breaks, or the yantra becomes broken, then. And Bhagavati Kamakhya, in one manner, has been held to be the mixed swaroop of Maa Kali and Tara; Kamakhya is in herself a Mahayogini and a distinct swaroop.
How much thought should go into accepting a Guru?
Think a thousand times. Once you have accepted a Guru, what he says is a line cut in stone — and changing a Guru later, or performing the Visarjan, brings difficulty. On the Guru's side, giving Deeksha creates a responsibility, and if the disciple commits an offence a sixth part of it falls on the Guru.
Is a bali given on the trishul, and is it ever immersed?
If you give a bali of a lemon and the like upon the trishul, that is exceedingly excellent, the speaker says; keeping a lemon fixed on it is exceedingly excellent. And there is no question of removing it because sutak has occurred. Visarjan of the trishul is never to be done, never at all — it has become permanent. The more dhoop dhuna you give it, the more camphor aarti, the more you do its tilak and shringar, the better; and the older it grows, the more its capability will increase.
Can a yantra received at the Kumbh be carried while travelling?
Asked whether the yantra received at the Kumbh may be carried in a bag while travelling for its nitya abhishek, the speaker says one can — but the place where you do the abhishek is not to be like the viral video of people doing rudrabhishek in a moving train, with people saying how fine a thing it is. No, brother, this exhibition is not to be made. Carry it along while travelling, and at the auspicious place where you arrive, purify that place and keep all your things there, do the abhishek there — and do the visarjan of the abhishek water too in a proper place, not into a drain.
Ancestral tantric shaktis that were never released trouble the descendants
The speaker says many families had a father, grandfather or other elder who did tantra sadhana or ojha-sokha work, but died untimely or otherwise failed to hand the vidya, its vidhan and its rules to the next generation. The present descendants know nothing of which shaktis were served or how, so when they fall into trouble and take up any sadhana or upasana, those shaktis come and begin to wreak havoc. Even if the ancestor's deeds were good, some human error may have left things untold or the visarjan undone; the shaktis may be shmashan shaktis, siddha, kul or lok yoginis, chetak shaktis, or a deeh group of the powers that run on a chain or a chauki.
An awakened shakti binds its awakener by sankalpa until visarjan
The speaker says that once you have awakened a shakti in your own name and give it bhog, its name is joined with yours and you are bound to it by sankalpa. Either that sankalpa is released while you live — the shakti freed from that place to stay or go as it pleases, so no dosha attaches to you — or, if you neither did that nor told anyone else about it, your wealth, property and lineage will all be troubled by it somewhere along the line. This, he says, is exactly what was happening to the sadhak in his story.
Can an old brass shivling be replaced with a Narmadeshwar?
King Phoenix ji writes that for eight years he has been worshipping a brass shivling joined to an arghi. If you wish to do their visarjan and bring Narmadeshwar ji, then by all means bring them, the speaker answers. Do a special pujan of Narmadeshwar ji. If their visarjan is to be done, then do their seva-puja, and then do the visarjan with mewa and mishtan, at a good place.
What is done with the Ambubachi offerings after the observance?
Keep the flowers, cloves and cardamom used in these four days' Archana safe; do not throw them away and do not immerse them. Household members should eat a little daily on an empty stomach after the worship, or fill them into a Kavach and wear them. And any gold, silver or coins should be tied in red cloth and kept — never immersed, never removed.
May a Vigraha be moved daily during a sadhana?
If in the sadhana period you are performing a daily Avahan and a daily Visarjan, then you may move it. But if you have taken a single Sankalpa for twenty-one days or forty-one days, then during that time the Vigraha should not be moved.
At the Udyapan two married women and two Batuks are fed, a night vigil kept, and only the clay image is dissolved
Two Suhagan women and two Batuks — Brahmin boys under twelve — are worshipped by rule and fed respectfully before the image. Then a night vigil, worship again at dawn, and Ganesh requested to come again and dissolved. The Visarjan here, he clarifies, is of the clay image installed for the Udyapan.
How is the utara passed over the afflicted person and disposed of?
After that, over the one who has the problem, do a complete reverse utara from over the head — five times or seven times. Then take the coconut outside and break it well, a little outside the main door. After breaking it either put it in fire, or let some man pick it up, carry it far away and place it, leave it or bury it in a solitary spot; then wash the hands and come inside.
Why is the worship centred on the bindu of the yantra?
Because the pujan happens in the mool itself, at the bindu in the middle, at the centre. In yantra pujan, he says, at the beginning they expand themselves, spread out, and afterwards gather themselves in. When the visarjan of the pujan happens, all their parikars in the different mandalas — the ten dikpalas with their weapons, whichever shaktis, the chief shaktis of the ten dikpalas, Bhagavati Kadambari and the rest — come and merge back into the mool shakti within the deity at that same mool bindu, whether Bhagavati or Bhagwan Shiva.
How should a photo of Bhagavati Baglamukhi be immersed if one wishes to?
A listener says a photo of Ma Baglamukhi is in his house, which he kept by mistake, and he now wishes to immerse it. Do not keep a photo of Bhagavati by mistake, the speaker says; from keeping a photo of Bhagavati no tiryak effect at all falls — be free of anxiety. Even so, if you wish to immerse it: on the Dashami tithi, on any day that is not a Thursday — leaving out the days of Sunday, Tuesday and Thursday — first of all do her puja, shringar and the rest; begging pardon again and again, wrap her well in yellow cloth; do what is called khoincha bharna in our parts, tying rice, doob, flowers and the like in her aanchal; and have all this done by a woman of the house. Having had the shringar and everything done, thereafter, begging pardon in due form, give her a vidai.
Cremation leaves no remains for tantra to work on, since Agni's touch alone purifies
In Sanatan, he says, when someone dies no remnant of his body survives: he is handed over to Bhagavan Agni Dev, and those whom Agni touches become pure by that alone. The asthis are immersed in Ganga ji or in some such divine river nearby. He may wander as a bhoot or pret on account of his karma, but no remnant of him is left, and after a time his gati will occur.
Why is a sadhak told to keep control over his breath?
The speaker explains it through the previous questioner: if he is doing the japa of Narsingh's mala mantra with ugra bhav, with the veer bhav that is the mantra's own real bhav, he will get the most excellent fruit — it should indeed be with ugra bhav. But when the samarpan of the puja happens, at that very time the samarpan of that bhav should also be made at the deity's feet, so that the bhav, the veerta, the ugrata does not remain within your body; otherwise anger will come to you without cause and you will not be able to control it.
How is something fed to a victim in a tantra prayoga?
Asked how to restore a body that has become stiffened and weak at a young age from tantra and illness, and how kayakalp is done, the speaker explains that when a disease attaches to the body through tantra, the first thing is that something has been fed — and the feeding is not done just once. It is done at some special nakshatra, at some special time: as in Durga Puja, at the time of visarjan, when the kalash and so on leave the house for visarjan, if something has been fed at that time on the pretext of sweets. Or after the dahan of Holika — he says he made at least ten videos at the time of Holika explaining each thing clearly. Or if something has been fed on the night of Diwali, calling it a sweet, calling it prasad, then it becomes very difficult.
Can the eight supari be immersed at the end?
The eight supari that have been kept in the form of the eight Vinayaks — you can do their visarjan, there is no difficulty in the visarjan of those eight supari. But the principal Shri vigraha that will remain, or the photo that you will keep, do not remove them.
In Bengal a Kali murti of six or seven feet is set up outside the house in a pandal at every Amavasya
Go into the region of Bengal, he says, and there are a great many such people who at every Amavasya keep a murti of Bhagavati Kali of at least six or seven feet outside the house — not inside the house, outside the house, putting up a pandal and so on — and pujan is done, and the next day there is visarjan, or after two or three days their visarjan happens. But they do it at every Amavasya. They give importance to every Amavasya: Kali Amavasya, every Amavasya has its importance for them, that yes, this night too is our Amavasya, so they will certainly do pujan.
Are the eight paan leaves and supari to be immersed?
Asked whether the eight paan leaves and supari are to be immersed in the Ashtavinayak puja, he answers yes — on the last day, when the purnahuti and so on is done, you can do the visarjan after that.
What should be done with a plastic Ganpati being replaced by a brass one?
Asked by a listener who worshipped a plastic Ganpati for two or three years and has now brought a brass one whether the plastic Ganpati should be immersed, and if so how, he answers: see, wherever you immerse a Ganpati made of plastic, it will only pollute. So if the Ganpati is made of plastic, take them out of the puja place and keep them somewhere as a decoration; keep showing dhoop and deep. Although, being made of plastic, there can be no other use for them.
How can a family get rid of a shakti seated in the kula?
In UP and Bihar there is an abundance of all these things, he says: in every region you will hear of a new one. The chief shaktis are in their own place, but these small shaktis have become worshipped in this form. Asked how one may be freed of them, he answers: where from? If someone in the kula will worship it, how can there be release? You yourselves do not think before bringing an ancestor in. Fathers and grandfathers bring all these things in for the sake of learning, or else out of some greed they bring them and keep them, or if they went into abhichar they give them a place in the house — who will spend money and seat them in Ganga ji, in a divine place, so they just do it this way. After that the descendants that follow have difficulty.
What is the rule about knowing how to close a prayoga?
The speaker says that if after invoking a shakti for your enemy's destruction you do not know how to pacify your prayoga, then no one is more at fault than you. If you know how to use a marana vidya on someone, you must also know the method of making it inactive; if you do not know the vidhi of upsanhaar, a very great dosha attaches to you, a dosha equal to brahmahatya.
How were Narsingh and Gandabherunda brought back to their original forms?
When that shakti too was not pacified, the speaker says, Bhagavati became present in the Pratyangira form. Because of the extremely explosive effect of the Pratyangira form, both attained their original forms; a settlement of a kind occurred between the two, and then all the shaktis were pacified.
How long should the kalash stay after the Dattatreya kalash sthapana?
Rohan ji asks what is to be done with the Kalash and the coconut after the pujan, having to do the kalash sthapana for Bhagavan Dattatreya the next day. So you have done the kalash sthapana, the speaker says — now, how many days of sadhana are you doing? If you are doing a sadhana of one month, then for the whole month let the kalash remain as it is. It is the cold season, so there is no difficulty. On the last day, after you have done the havan and so on, comes their Visarjan.
On which day should the kalash of a one-day anushthan be immersed?
If you are doing a one-day anushthan on the following day, the speaker says, then keep in mind that you should not do the Visarjan on Thursday. You may do their visarjan on Friday. If you have kept a Kalash of some metal, then after immersion in the river bring it back with you. Immerse the coconut in the river.
Why would a sadhak want to give up such shaktis?
When someone is bound to such shaktis by vachan and has to renounce them — now the body is no longer supporting him. Whoever keeps shaktis of this kind made siddh has to give them bhog and always keep them engaged in something somewhere, because ugra shaktis will never sit quiet and saumya in your house. So while still alive he wishes to do their visarjan lovingly, with vidhi-vidhan and with self-respect.
What are the two courses open to such a sadhak?
Either someone fit wishes to take them and truly has the capacity in him and will never misuse them — then they will be given to him. Or else there is visarjan. For visarjan, from the place where they have been living and where he did his sadhana, it is said to leave three villages and go into the fourth village — though in a city area, he notes, how the boundary region will change is a question.
A three-strand janeu of nine tantus is made on the spot
A three-strand janeu — a janeu of three tantus — is made there; the whole nine-tantu janeu will be made entirely of three threads each. It is made in that very place: it has to be brought there, made within that same boundary region with the full vidhi-vidhan, staying there to make it.
Why does moonj and kusha carry so much importance in this?
Because it is held to be supremely pure — its origin is held to be from the Shrikanta ang of Narayana. For that reason, when they have it renounced from their body, when they release it, then whatever things there are depart peacefully. It is not that any distress comes to them, that is, to the shaktis that are being removed, in the vidhi by which they are removed.
What is to be done with the lemon after a nimbu bali?
Its visarjan is done in a river, he says, or under some dev vriksha, or by digging the ground at some such place in your own house, or by putting it in a pot and covering it over with earth in that manner.
Where should cloves and paan leaves be disposed of?
Asked whether the cloves and paan leaf and so on should be given visarjan in a river or under a dev vriksha, he says: in a river, or under a dev vriksha.
What should be done about two small shivlings when a Narmadeshwar is being brought?
Three shivlings should not be kept, the speaker says. Look at what the two small shivlings are, who they are and what the matter is; then bring the new one and only after that perform the visarjan of those two.
The Dashami sets in at 10:58, the ghat is moved after that, and the visarjan may be done after 12:00 noon
On the twelfth, after 11:00, the speaker says. The Dashami will set in at 10:58; the ghat is to be moved after that. The visarjan, if such a matter arises, may be done that day after 12:00 noon; otherwise, if in your region the farewell is not done on a Sunday, then leaving Sunday out, do it on Monday. That may also be done.
Can a marble shivling be given visarjan after bringing a Narmadeshwar?
Yes — after bringing the Narmadeshwar, the visarjan of the marble shivling may be performed; there is no difficulty, the speaker says.
What is done with the materials of a sahasrarchan afterwards?
The speaker asks with what the sahasrarchan of Bhagwati Lakshmi, or of anyone, is being done — fruit, flower or dry fruit. Flowers and the like will go to visarjan. Kumkum and the like you may use in the form of a tilak, and ashtagandha likewise as a tilak. If you are doing the sahasrarchan with dry fruits, then everyone may eat them in the form of prasad.
What is done with the kamal gatta offered in the Lakshmi mala mantra path?
Asked what should be done the next day with the kamal gatta offered while doing path of the Lakshmi mala mantra ashtaka, the speaker says that for as many days as you wish to do the japa, you may do the japa again and again with that same kamal gatta. If you are doing archan, then the matter is different: if you are offering it after archan then that much will simply go to visarjan. If possible, you may also plant it, so that a lotus may blossom in it.
How many lamps are offered in the deepdaan for Mahalakshmi?
The speaker says that for Mahalakshmi the deepdaan should be of sixteen lamps. Answering another question, he says the pan leaf and the madira patra and all such things will go to visarjan — satvik madira.
Is it inauspicious if the coconut burns in a deepdaan?
A listener says a coconut-shell deepdaan was done yesterday and the coconut burned, and asks whether it is inauspicious. The speaker answers that there is nothing inauspicious — the coconut will certainly burn, in the deepdaan and in the khappar both, it is bound to burn. The more the coconut burns, the more auspicious it is. In the khappar vidhi the khappar coconut is sometimes reduced wholly to ash and sometimes remains partly burnt; in the deepdaan too it sometimes burns a little and sometimes fully. Whatever has burned has burned; give visarjan to what remains.
What is to be done with a kshetrapal nikari left outside overnight?
If nobody at all has eaten that bhog — not a dog, not a cow, nobody — then take it far away and visarjit it at some good place.
How should a Sai murti be removed from the house?
Simply take it and give it to the water, he says. Do not throw it — you will have brought it at some time out of shraddha. In the Sanatan sanskriti it has never been taught to disrespect any shakti; we have never disrespected anyone. Since you have brought them, do this: with all respect, give them a farewell — Baba, may you depart to your own place. Wrap them in a white cloth, put some sweets and the like in with them, say bye-bye, goodbye, ta-ta to them, and then immerse them.
What is to be done with the wheat kept in the Navnath sadhana?
The wheat that you had kept in the vessel in the Navnath sadhana — you may mix it, and you may also perform its visarjan.
Where can a parthiva shivling be immersed if there is no river?
If there is no river, lake or pond for the visarjan of a parthiva shivling, do the visarjan at the root of a bel tree.
Can the same supari swaroop be used again for Gauri-Ganesh puja?
Asked whether the supari swaroop on which Ma Gauri and Ganesh ji are worshipped at the time of puja can be worshipped upon again, he says that if it is being continued, then it can be done; otherwise do their visarjan afterwards, or else they can also be kept where Lakshmi and Ganesh ji are.
What is done with the coconut and the purna patra after kalash sthapana?
When the visarjan takes place after a kalash sthapana, the visarjan of the coconut is to be done. The purna patra is either donated in that way, or you can also keep its rice in your own store room.
A seated shakti is either removed by a knowledgeable person, or covered by placing a small Shiv temple over the spot.
First, bring a knowledgeable person and have it removed from there. Second, if you cannot get it removed or it will not go, then with the help of both a knowledgeable person and a qualified Brahman, establish that shakti beneath a small Shiv temple built on your own land — telling it that it will be worshipped, but not independently: go beneath Shiv ji. Then its capacity will not remain such that it can trouble anyone. But in his own view, he says, try to have it given visarjan.
Kalash sthapana, akhand jyot, nine days of pujan and the tenth day's visarjan
The second thing is the whole anushthan: that kalash sthapana should also take place, that the akhand jyot should be had done, and that one's own full nine days of pujan-paath should happen. There is an arrangement for everyone. The sahyog rashi written there should be looked at, and if something similar happens nearby, ask there — it is not for one day; it is an anushthan of the full nine days, ten days, since nine days happen just so and on the tenth day there is the puja of visarjan as well.
How are deities asked to depart at the end of a puja?
In daily pujan, the speaker says, according to him there should not be any need to do visarjan; that whole vidhi is not for ordinary householders. But in the special pujan, when we make the request, then in the visarjan mantra we pray thus: that Lakshmi and Ganesh, Ganpati ji, together with Riddhi-Siddhi and Shubh-Labh, should always occupy their place in our dwelling and remain here. And to Bhagavati Durga we say: O Ma Jagadamba, depart to your own lok, and from there protect us by your vajra; and whenever an auspicious work occurs and I call you again, then O Mai, come here again with your family.
What should be done with Holika ash already kept at home?
The new question is what to do with ash already brought home in the years before one knew. He says to immerse it in any river, lake and the like — but do not keep it.
When and where should nails removed from a griha bandhan be disposed of?
Do it at the time of Holika: take them out and throw them on the 6th, and at night do nikari and then the bandhan of the house. As for where to put the keel — since it will have been installed at your own wish, after taking it out carry it to some such place of theirs, wrap it in white cloth with white sweets, and make kshama yachana, because you are the one letting it go and you were the one who brought it. Or if you wish, they may be put in a pond, a river or a lake. Do it on the day of Holika itself, early in the morning.
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