Yajnopavita
Every question on the site tagged Yajnopavita, each answered from a timestamped source rather than a summary written from memory.
The sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed.
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Why a Brahma is pacified by a janeu: the items that bind or seat a Brahma
The speaker says a Brahma is always pacified by a janeu. Of a bal Brahma two things are said: one, that after crossing twelve years of age it demands a janeu; and, depending on circumstances, it often happens that an old Brahma comes angered for some reason and creates various obstructions in the body, or has been sent through Abhichara. Whatever the kind of Brahma, he says, whenever it is to be bound or seated, the janeu, khadau, Langot and flag are all extremely important.
Items for the sacred-thread vidhan and how they are prepared at home
The speaker lists only four things: a pair of plain white janeu, one earthen pot, raw cow milk, and one lota of water. The vidhan applies to both states of a Brahma Dosha, whether the Brahma is manifest and playing on the body so that no one can control the person, or quiet, not playing but present on the body and troubling. It is done early in the morning. The lota must always be brass, never copper, filled with plain water and a little Gangajal; the raw milk is poured into the earthen pot, both janeu are first washed with Gangajal and dropped into that milk, and the pot is carried to the temple.
The sankalpa at the temple, and who may offer a janeu to Sadashiva directly
The speaker says that on reaching the temple one takes water in the hand and says, as a Sankalpa, that for the peace of the Brahma dosha in one's house one resolves to offer a Yajnopavita to Sadashiva, and asks Sadashiva to accept it and pacify that Brahma; nothing more. But he says that in the Vedic vidhi not everyone can offer a yajnopavita to Sadashiva: only one whose own yajnopavita has been done can offer one to any deity. Anyone else changes the sankalpa to say that the yajnopavita will be offered to Sadashiva through a brahmin, the pujari, and then says nothing to the brahmin except "Pandit ji, please offer the janeu to Baba".
Offering the two threads: one for Sadashiva, one for the Brahma's peace through him
The speaker says the pujari, if he notices, may ask why the janeu is soaked in raw milk; so before handing them over, take the threads out onto a plate or into the hand and keep the milk with you. When the pujari offers the first janeu, it is offered for Sadashiva. The second is given while saying in the mind: O Sadashiva, for the peace of that Brahma shakti present in our house I am offering this to you alone, please pacify it through yourself; thus the second janeu goes for the Brahma, to Sadashiva through the pujari. He adds that if you yourself wear a janeu there is no worry of Laag here, because nothing is reaching the Brahma directly as worship through you; everything has been offered to Shiva.
Energising the threads with the Brahma-krita Shiva Stotram before offering
The speaker says that to do the vidhan in a more special way, the janeu to be offered is made abhimantrit. Those who wear a Yajnopavita can do it with the yajnopavita mantra; but whether they do or not, they should recite the brahma-krita-shiva-stotram at least five times over each janeu, which brings very great benefit for the peace of this dosha. This is done in the temple, from a printed PDF or, better, from memory: sitting before Shiva, take one janeu in the hand and recite the complete stotra, all eight verses from beginning to end, which counts as one recitation; do it five times, put the janeu back in the milk, take out the second and do the same, then pray and take both out, and either offer them one by one yourself or have the pandit do it.
How do Vaidika Sandhya and Tantrika Sandhya relate, and how does this split apply to temple consecration?
Those invested with the Yajnopavita must perform Vaidika Sandhya as their foundational duty, with Tantrika Sandhya alongside or afterward — similarly, in temple consecration the foundational rites up to the opening of the eyes follow Vedic rites, while the subsequent Peetha Puja and Peetha Nyasa follow Tantric tradition, the two traditions complementing each other.
Can Tantric prasadam be distributed freely, and does Tantric initiation grant Vedic rights?
Sweet Tantrokta powder can be distributed as prasadam and helps digestion and ingested black-magic remedies, but Tantric initiation only grants rights to Tantric mantras — not Vedic ones — though Sabar sadhana can still be performed after it without issue.
Who should recite Atharvashirsha versus Devi Suktam, and what did it achieve for King Suratha and the merchant Samadhi?
Those who wear the sacred thread should recite Atharvashirsha; women and those without it should rely on Devi Suktam — which alone brought King Suratha and the merchant Samadhi the divine vision of Jagadamba within 3 years, and can be recited 9, 27, or more times daily without formal initiation if a guru is unavailable.
Should Vedic Suktas like the Sri Suktam be recited without wearing the sacred thread?
Vedic Suktas such as the Sri Suktam from the Rigveda should ideally be recited while wearing the sacred thread (Yajnopavita).
Who may add the pranava before a Shiva mantra?
By guru's instruction, only those who have taken up and wear the yajnopavita add the pranava (Om) before a Shiva mantra like "Om Namah Shivaya." Anyone who has not undergone that samskara — including women — chants with namah alone, after Shivaya, without the pranava; even a thread-wearer who does not keep ashtami-chaturdashi brahmacharya makes the pranava-recitation largely fruitless.
What happens if the yajnopavita is worn but never purified?
The speaker recounts telling a senior official who had taken up the sacred thread but never had it ritually renewed that neglecting this leads to becoming a Brahm Rakshas after death. He says this stands on the authority of saints and shastra, not scare tactics: years of the twice-born disciplines carried out without the required purification means offerings to gods and ancestors go unaccepted, and any apparent advancement others enjoy despite skipping such rules is simply the fruit of their own past merit.
How should someone without the yajnopavita perform a panchakshari havan?
For an intensive Panchakshari-mantra anushthan without the yajnopavita, a learned brahmin should perform the havan portion. On whether swaha should follow namah, the speaker says this is not a universal rule — where the mantra was formed by attaching namah in the first place, removing it means the mantra is no longer truly a five-syllable (panchakshari) mantra at all.
Is varna decided by surname or by occupation?
Asked by a viewer with a brahmin surname who runs a business whether he counts as a brahmin or a vaishya, the speaker calls this a highly controversial area that starts fights. His own view is to look at it by both karma and varna: if it fits by karma, take it that way; if by varna, take it that way — there is no difficulty either way.
Which Devi forms receive a yajnopavita offering in worship, and which don't?
The sixteen Matrikas, and within some kul traditions the Sapta Matrikas, are not offered a yajnopavita — they are worshipped in their matra (mother) svarup, not their prachand (fierce) svarup — whereas the sixty-four Yoginis, Bhagavati Durga, the nine Durgas and the ten Mahavidyas do receive one. The speaker contrasts this with the Gayatri Parivar's practice of putting the yajnopavita on women, which he considers a misreading of the actual basis of the practice.
Who made Tantra accessible to everyone, and who is eligible for Vedic versus Tantrik Sandhya?
Lord Shiva made Tantra accessible to all; per the Varnashrama framework, those not eligible for Vedic Sandhya or the Yajnopavita are directed to take Tantrik initiation and perform Tantrik Sandhya instead, and per the Parvati Gita, anyone may take initiation into any of the Ten Mahavidyas and attain liberation.
Full siddhi of Ganas or Yoginis is not for a householder: only their grace is to be sought
The speaker says making the Ganas of the gods or the Yoginis siddhi — in the sense of calling them before you whenever you wish — is not something a householder can do; one would have to leave householder life, and even in grihastha it demands strict discipline, because while Shiva and Jagadamba as mother and father tolerate mistakes, their shaktis, Yoginis and Ganas do not. That path needs many kriyas: even the clothes worn (Langot, dhoti, gamchha, as the Guru orders) take at least a week to consecrate; the Yajnopavita has its own tantrokta vidhan and mantra and must be protected; the Raksha Sutra is tied in a special way and the tilak applied with special mantras and Mudras. None of that can be done over YouTube or Facebook — anyone who says it can is only cheating you. So in grihastha, he says, one should seek their Kripa and blessing, ask them indirectly for help, and go no further; such sadhanas take time, patience and Tapobal, and are never one- or two-day affairs.
Belpatra from a Narmadeshwar Shivling may be consumed for healing, Omkara is reserved for the Yajnopavita-initiated, and Kalsarpa Dosha is eased by worshipping Sadashiva with Vasuki
Belpatra offered on a Narmadeshwar Shivling may be consumed for healing; chanting Omkara is traditionally reserved for those initiated with the Yajnopavita, others chanting without the Pranava prefix; and Kalsarpa/Naga Dosha is best mitigated by worshipping Sadashiva with Vasuki Naga, Narayana with Shesha Naga, or reciting Manasa Devi Sahasranama.
What spiritual harm results from abandoning traditional Vedic Sanskaras?
Abandoning sacraments like the sacred thread (Yajnopavita), the tonsure ceremony (Chudakarana/Mundan), traditional cremation on a funeral pyre, and post-death Shradh and Pinda Daan causes spiritual disruption, Pitru Dosha, and material or physical afflictions.
Svastivacana: full Vedic form for yajnopavita wearers, Puranic shlokas for everyone else
The speaker says the first item after the six opening rites is Svastivacana, the recitation of auspicious shlokas, which include Vedic mantras and Puranic shlokas. Those who wear the Yajnopavita should learn the full svastivacana, including correct recitation of mantras like "Aano Bhadra", from a teacher or from YouTube. Those who do not wish to learn it, do not wear the thread, or are women recite only the Puranic shlokas: the 12 names of Ganapati, "Shuklambaradharam", a mantra of Bhagavati Durga, some verses of the Bhagavad Gita and some on Bhairav and the Kashi kshetra, all found in books such as Nitya Karma Puja Prakash.
The Yajnopavita carries its own rules of purity, and gold, Bichhiya and anklets rest on pressure points and thermal properties rather than decoration
Wearing the sacred thread (Yajnopavita) with its purity rules is deeply rooted in spiritual and practical discipline, and traditional adornments like gold ornaments, silver toe rings, and anklets carry real health and scientific rationale (pressure points, thermal properties) rather than being merely decorative.
Can the Mahamrityunjaya Mantra be chanted at home without formal initiation?
Vedic mantras require qualification (Adhikara), sacred thread investiture (Yajnopavita), and accurate Sanskrit pronunciation learned directly from a qualified teacher — chanting without these is not properly authorized.
Who may prefix Om to the Panchakshari, and the Namah Shivaya versus Shivaya Namah order
The speaker says the right to prefix Pranav belongs only to sannyasis walking the path of sannyas dharma; householders should do the pure Panchakshari without Om, and anyone who tells you that without Om you will not get Shiva's full grace has incomplete knowledge — this is why a guru is needed. Among householders, those who have had the Yajnopavita sanskar say Namah first and Shivaya after, as the mantra stands; those who have not — those who are not entitled to it, those for whom it is never done, and mothers and sisters — say Shivaya first and Namah after. The Vishveshwar Samhita is the proof, he says, and it adds that a guru giving Diksha of this mantra should give it in the same way for each kind of person. A kshatriya or brahmin who has never actually worn the yajnopavit should also say Namah after: without it you are simply not dvija, so why put it first? It is for your own welfare, he says, not a matter of quarrelling "we are brahmins, we are kshatriyas".
Which daily Ganapati recitation is appropriate based on sacred-thread status?
If invested with the sacred thread (Yajnopavita), daily recitation of the Atharvashirsha is optimal; others may recite the Ganapati Sahasranama, Shatnama, or Sankatanashana Ganesha Stotram with equal spiritual efficacy.
Order of worship before the Shani Maha Mala Mantra and who does viniyoga and nyasa
The speaker says first worship the Guru and Ganapati, then do a path of, or at least remember, Bhagwan Surya Narayan together with Shani's mother Chhaya; after remembering both, recite the mala mantra. The mantra comes with a Viniyoga and Nyasa: men who wear the Yajnopavita do them before the japa, while women, boys whose yajnopavit has not yet happened, and men who do not wear it skip them and recite the mala mantra directly.
Who should carry their household deities or ancestors to the Kumbh?
Only families who already observe it — those who keep an established seat for the ancestors and have the practice of taking them in a coconut wrapped in red or white cloth, and those with Upadeva-category deities installed at home. Nobody should start it newly.
What must be done before approaching the Sangam to bathe?
Bathe at the lodging first and change the Yajnopavita if one is worn, since the journey has involved contact of every kind. Only then, in clean clothes, does the practitioner go towards the Triveni.
The order of acts on entering the house
Go first to the place of worship and make a full prostration, surrendering the whole pilgrimage. Only afterwards bathe, change the sacred thread, perform a short worship with incense and camphor, and then eat.
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.
Yajnopavita wearers are asked what ingredients are in the soap and shampoo they bathe with
Since the subject of snan has come up, he says he will make it clear too, and takes those who wear a yajnopavita as the case. He asks by name: how many of you bathe with Dove soap? If you bathe with Dove soap, then just search on Google whether Dove soap is veg or non-veg and what ingredients have been mixed in it — you will find on good websites that non-vegetarian substances have been mixed, that yes, brother, the oil of meat has been used in it. Now tell me, he says: you wear a yajnopavita and you are bathing with Dove soap, Dove shampoo, or with Dettol — in Dettol too there is this.
A propaganda set for the decay of Hindus is being rubbed on the head daily
He says he will certainly make a separate video on this whole subject; it is a matter much to be thought over. You say, why is the fruit not obtained — this is the reason, he says, and this is the very reason many learned people forbid bathing with soap. Whether you accept it or not is your own wish; his subject is only to place the reality before you so that he and you may be saved from the harm being done. Where we try to avoid the touch of meat and the rest, that you cannot do it, in that very place it is being rubbed on your head daily. What fruit will that yajnopavita give you, what fruit will that rudraksha give you?
Search the product for vegan and not vegan, and look for the green mark
Whatever soap or shampoo you are going to use, search it once on YouTube and Google — vegan and not vegan, Dettol vegan and not vegan; it will come written there clearly, Google will not tell you wrongly, that yes, brother, this is proved, it is already written. And see that nowhere on all these soaps will you find that green mark applied. Whereas we know, he says, that the Himalaya company has kept this thing at some time; whatever the inner matter of it may be, there must be some standard rule — but on the maximum of their shampoos and the rest the green mark is applied, that is, no animal or meat of any kind has been used in it.
Whose responsibility is it once a shakti has been invoked?
He says he is not speaking to frighten anyone but stating the reality: if you are doing a pratishtha, then it is your responsibility. You invoked a dev shakti, you did the pratishtha — and why did you do the pratishtha, when their puja and seva was not to be done at all; why did you call them? Having called them, you will have to carry on by rule. Asked separately, he answers that a person who wears the yajnopavita may absolutely do the abhyas and purashcharan of the Atharvashirsham.
Why is the yajnopavita samskar necessary, and why does the teacher keep urging it?
He says he asks again and again for the yajnopavita — it must be had done, and it is necessary for dwijas. He gives the instance of a group of some twenty to twenty-two people who brought an acharya ji from the Vindhya kshetra itself and all had the yajnopavita samskar performed there; a video of it is on the channel. At least, he says, they are making this much effort to walk their path by dharma, and listeners, especially the young, should be inspired and do likewise.
Who is permitted to give these ahutis, and what samagri is used?
This is an entirely tantrokta matter, the speaker says: be at ease, whether you are a woman or a man, and whether you are anupavit — that is, you do not wear the yajnopavita — all of you may give these ahutis. The samagri is black til, guggul and ghee, mixed together, with the quantity of ghee not kept large; washing and drying the black til, or obtaining good til, is most excellent.
Should viniyoga and nyasa be done with the Shatanama path?
Only the mool path is to be done. Those who wear the yajnopavita may do the procedure of viniyoga, nyasa and the rest; otherwise do the mool path straight. Do dhyana of Batuk Bhairav and begin the mool path. The mool path runs to the 108 names — that much only; the phalashruti is not to be read every time.
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.
Should nyasa be done with the 108 names?
To a listener doing the 108 names, he says: do the nyasa along with it only if you wear the yajnopavita and the rest; otherwise do it just as it is and you will get the full benefit — do not be troubled. To Punya Singh ji he says the Mahabhairav may absolutely be done, and it will also be proper after 2:00; do it at any time of the whole day, there is no difficulty.
What did Sati offer in Ashadh and Shravan?
On the Ashadh Shukla Chaturdashi, with black cloth and with the flowers of bhatkaiya. In Shravan the Krishna Saptami and Krishna Ashtami and the Shukla Saptami and Shukla Ashtami — the speaker notes that Shravan Saptami is specially observed in many places for kuldevi pujan — and then on the Shravan Shukla Ashtami and the Chaturdashi she performed the pujan of Shiva with the yajnopavit and pure cloth.
Is there any restriction on reciting the first mantra of the Argala Stotram?
Yes. If the yajnopavit and the like has not been done, and if you are a woman, then only do not utter the pranava in it. For the rest, uttering the eleven names of the devi — Jayanti Mangala Kali — you may do nitya smaran and japa. With these very mantras, he says, you can also do hom and havan.
What does the Shiv Mahapuran say about twenty-five lakh Panchakshari japa and brahmanatva?
Asked whether a Shudra may wear the yajnopavit, and whether even then he must do 25 lakh Panchakshari according to the Shiv Mahapuran in order afterwards to become a Brahman, he says that according to the statement of the Purana in the Shiv Mahapuran it is this: that when you complete a japa of 25 lakh, you attain brahmanatva — and what it means to attain brahmanatva should also be understood. As to wearing the yajnopavit, he does not think it is stated anywhere that he should wear it.
Should one recite the Shri Suktam or the Mahalakshmi Ashtakam?
If you wear the yajnopavit, the speaker says, then recite the Shri Suktam and the rest; and if not, then the Mahalakshmi Ashtakam — the Indra-krita Mahalakshmi Ashtak, whose mahatmya he calls wonderful.
Can deeksha be taken if the upanayana was never done?
A listener of twenty-seven, of Kshatriya kula and Karan jati, writes that his upanayana has not taken place, and asks whether he can never take deeksha in the future and what the provision for this is in the Agama-ukta marga. Have this upanayana done, along with the prayashchitta, and take the deeksha as well — there is no problem.
Janeu in the Ashtavinayak pujan
The speaker says he has not offered a janeu to any of the Ashtavinayak in this video, because he does not know whether the viewer has the Adhikara to offer a janeu. His rule: if you wear the Yajnopavita, certainly offer a janeu to all eight Vinayaks; if you do not wear it, do not. Later, just before the havan, he adds that one janeu should be offered for Ganpati ji, and that even someone who does not wear one should dedicate just a single janeu.
Mauli thread serves as vastra and upavastra, each offering followed by water three times for achman — a vidhan open to men and women alike.
After snan, vastra and upavastra are offered by breaking off mauli thread and offering it, saying "O Shri Ganesh, accept this vastra", then pouring water three times; the same is then done for Maa Parvati. After vastra, upavastra and yagyopavit, water must certainly be poured three times, for achman. The speaker says the vidhan is being told in so common and simple a way that it is for everybody — men and women both can do it.
Mauli serves as vastra and upavastra with water three times after each; the yagyopavit may be wound on the coconut, or a rakta sutra given in its place.
Vastra is offered in the form of mauli thread, the kalava, after which water is poured three times; then for the upavastra another thread is offered and water is poured three times again. The yagyopavit may be wound on the coconut, or kept, or in its place a rakta vastra or rakta sutra may be offered in the same way. In the demonstration it is already wound on the coconut and so is not offered separately, but the speaker says you may offer it.
A dhoti or rakta sutra serves as vastra and upavastra, then the yagyopavit, water for achman following each.
After the snan, vastra is offered — you may also give a dhoti and the like, or, as is done here, rakta sutra is offered with the words "O Lord, accept this", followed by water three times. After the vastra, water is poured for achman; then for the upavastra rakta sutra is again offered, then water three times. Thereafter the yagyopavit is offered, placed before him, and water is given three times for achman.
Do men who wear the yajnopavita need diksha again?
Those men whose yajnopavita has taken place have already received the diksha of Gayatri, the speaker says — there is no need at all for you to take diksha a second time.
Who else already has guru diksha without knowing it?
In the form of guru, those whose yajnopavita has not taken place have the need. Those whose marriage has not happened — at the time of marriage too the guru diksha happens; when the yajnopavita is done, at that time too guru diksha happens, and it is given in that way.
What should those who wear the yajnopavita do in the Harihar maas?
Those people who wear the yajnopavita and the rest should practise doing the path of the Vishnu Sahasranama properly, together with its nyasa and viniyoga, so that this year's Harihar maas does not go in vain.
Who offers the yajnopavita to Shiva, and what does it give?
The white and yellow-threaded janeu, the yajnopavita — those who wear it are the ones who will offer it, the speaker specifies. It is said that they obtain the knowledge of Vedanta.
The vidhi would have to be shown live, as a guru does at the yajnopavita or a Shaiva diksha.
Asked to explain the vidhi of making bhasma from bel wood by the Aghor mantra, he says it would have to be shown live. Until such vidhi-vidhan is done — at the yajnopavita samskara or a Shaiva diksha — the guru does everything by demonstrating and telling. Otherwise we can only tell by mouth; to do and show it is not proper.
Is the one who gave the Gayatri at the yajnopavita one's guru?
Asked by Lakhan Singh ji whether the person who gave him the Gayatri at his yajnopavita is his guru or whether he must choose another guru, the speaker answers that whoever gave the yajnopavita and gave you the upadesh and diksha of the Gayatri has become your first guru.
Does the yajnopavita already make one a Shakta?
The Shakta diksha, the speaker says, you have received just like that — the yajnopavita has been obtained, meaning you have already become a Shakta. Now, if you have to do some particular tantrokta sadhana, then you need a separate diksha; for the sadhana and upasana of the Gayatri you no longer need any special diksha.
Bathe, bring purity into the body, change the janeu if you wear one, and only then enter the mouth of the devatas.
Purify the body, bathe, bring purity into the body; if you wear the janeu, change the janeu; be pure, and then enter into the mouth of the devatas. Tantra is not a joke, he says. You do not go to see what your enemy's tantric sits and does, but you forget merely to be pure before giving the ahuti — and then you say you will offer it with bhava.
Does a diksha remain valid if one goes abroad?
Why would it not be valid, the speaker asks — everything will be valid. When you come back, get your yagyopavit sanskar done again. Beyond that, he says, what more can be said.
Is a flowering gudhal plant at home a good sign?
Asked about a gudhal plant at home with many flowers blooming, he says it is a good sign. On the upaveet he says that if you are not a brahmin, if you do not fall in the fourth varna, then you can certainly wear the upaveet — or wear it if your work is not of that kind.
Which mantras should not be uttered freely?
He says Vedic mantras are told not to be uttered; Pranav has been forbidden and one should have the adhikara for Pranav; Gayatri should have adhikara and has its rules, and he states that women should not do Gayatri — over which, he says, people go to war, as they do over women wearing the yajnopavita, and people are even having it done. He adds that the Mahamrityunjay mantra should not always be uttered, yet people play it day and night in the house to drive away negativity, and all of this becomes a cause of dosha.
May a person who eats tamasic food and wears no janeu do the Shiva Panchakshari with pranav?
Those who take tamasic food and do not wear the janeu should not do japa of the Shiva Panchakshari mantra together with the pranav, the speaker says: there will be difficulty.
What is the pranav, and what should those who do not wear the janeu do?
Asked what the pranav is and what those who do not wear the janeu should do, the speaker says that those who do not wear the janeu should do japa without the pranav, without this.
Can a bhoot seize someone who wears the janeu?
If the truth be told, the speaker says, those who accept the rules of the janeu and carry it cannot even be touched by any vayaviya shakti, any pret, pishach or negative shakti. The reason is which deities are invoked in its nine strands — you will know it if you wear the janeu. There is no Mahashakti of theirs that escapes: the invocation of all the Mahashaktis takes place. Everyone is consecrated there in the janeu for you, together with the pranav. So it is simply not possible.
What effect does the janeu have on higher-yoni entities?
For this very reason, the speaker says, the prets and pishachs who are of that kind of yoni — those who are of a high yoni — are also pacified by the janeu.
What should women, and men without the yajnopavit, do about nyasa?
Now in the Ashtottar Shatnam too there is viniyoga and nyasa. Women should do the viniyoga. If there are brihad vidhis of nyasa, they should not be done — in any case women should not do nyasa and should do only the viniyoga. Men who do not wear the yajnopavit should also ordinarily not do the process of nyasa and the like; if there is some brihad vidhi, some anushthan of that kind, they should not do it. Ordinarily they can, but if you follow the vidhi and niyam it is better.
Who may perform agnihotra?
Only he whose yajnopavit has already taken place can perform agnihotra.
What sankalpa is given at the yajnopavita sanskar?
Whenever a person's yajnopavita sanskar takes place, the speaker says, the mantra upadesh of Gayatri is given, and at that time the person is certainly told, and made to take a sankalpa, that lifelong he will give arghya to Surya.
What if I do not know any mantra for the abhimantran?
If you do not know a mantra, then as discussed before, use the Panchakshari mantra according to your own varnashrama dharma, keeping the yajnopavit and the rest in mind, without transgression. Consecrate it accordingly, or consecrate it with the Jayanti Mangala mantra and then use it — from that too you will get benefit.
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.
Does an older murti become more energetic?
The older this murti is, that much more energetic it will be, he says. It is not that a murti established by your father and grandfather is now to be removed. But this removing of the murti every year and keeping a new murti is a very great foolishness of yours. Establish such beautiful shri vigrahas in the house permanently — that is all; never remove them. Every year you will bathe them and dress them in new clothes; and at the parva kaal that falls in between, at a grahan and so on, you will change their clothes and the janeu, the upavita, and do the pujan.
Who may recite the Shri Sukta and Purush Sukta?
Asked which Vishnu Narayan anushthan may be done in the five days of Diwali, he says he will put that out separately tomorrow. To Abhishek Srivastava ji he says: the Shri Sukta, the Lakshmi Sukta, the Purush Sukta — all these should be done after learning the uccharan, and should be done only by those who wear the yajnopavit. Others should do the pauranik stotras — do the Lakshmi Ashtak, do the Mahalakshmi Ashtak. The path of a Sukta is vedokta, so vedokta people should do it. This, he says, is not according to him but according to shastra; he is only giving you the information, and you are free to take the decision. If, knowing the truth, you do wrong, that is your wish.
Kashi Vishwanath dashansh japa within the Annapurna anushthan
However much Annapurna japa is done, the speaker says, a dashansh (one tenth) of it is japed for Bhagavan Kashi Vishwanath, with a plain mantra: Kashi Vishwanathaya Namah, or Vishwanathaya Namah. One who wears the Yajnopavita may prefix Om; one who does not must not. So for 1000 japa of Annapurna, 100 japa, one mala, goes to Kashi Vishwanath.
Can the Navarna mantra be chanted without diksha and without a yajnopavita?
The speaker says the first fault in the Navarna case is that the man had received no Diksha whatsoever, and not everything, he says, is a matter of bhakti-bhavana. The second is that his Yajnopavita had never been done; he did not wear one at all. Without wearing the yajnopavita, he asks, how will you perform these mantras? Whether every person is an Adhikara-holder for Navarna Mantra japa, he notes, is something he has discussed many times before.
How do you tell a dev-category Brahm from a pishaach or rakshas?
The speaker says a Brahm in the dev category will always be strengthened by Gayatri and by the janeu, will conduct itself with sattvikta, will be very firm in its word, will never encourage a wrong act, and will force you towards the puja of the devi-devatas — telling you repeatedly to worship Shiva ji and Durga ji, stopping you when you go on a wrong path, telling you to keep the shikha and the rule of the janeu, and always standing with you.
How is Harshu Brahm Baba worshipped as a kul devata?
The speaker says that since Harshu Brahm Baba are the deity of the Brahm sthan and are a Brahm, he knows the rules of going and coming there according to the region, but only those who do their seva-puja can tell how their puja will be done in a house. Generally, for whichever lok devata or lok Brahm it is, one should go there once a year on their tithi or day; and in the puja done at home, lathi, janeu, khadau, white dhoti and gamcha are offered to them. Since they were a servant of Bhagavati Durga, Durga's pujan chiefly takes place before theirs.
Where did those nyasas come from, and who may use them?
In the Tantrokta granthas of the Durga Saptashati the nyasa of the seventh and thirteenth adhyaya is found, but not that of the mantras of the Kavach, Argala and Keelak. By Bhagavati's grace, capable sadhaks who hold such ancient books and granthas, still unpublished, gave what they had after discussion, for the welfare of the members of the Grihastha Tantra family. Whether you are diksha-holder or not, woman or man, whether you wear the janeu or not, he says there is no difficulty.
Is a havan necessary after completing a Baglamukhi satnam, and may a janeu be offered daily with the chola?
Asked whether a havan is necessary after someone completes the satnam of Mata Baglamukhi, the speaker says no, it is not necessary; no dosha will attach, and you may recite with an easy mind. Asked whether a janeu may be offered along with the chola every day, he says if you yourself wear a janeu then you may offer one, and if you do not wear one then do not; and if you offer it daily, then the rule must not be broken — so he himself would say not to do it every day, and to offer it daily only if you are entirely certain that you can.
Does a janeu-wearing Brahmin cease to be a Brahmin on taking deeksha in the Kaul marg?
Asked whether a janeu-wearing Brahmin, on being initiated in the Kaul marg, is finished as a Brahmin on account of Panchamakara, the speaker exclaims and then answers: now tell me, who is a greater Brahmin than Bhagwan Rishi Vashishtha and Mata Arundhati? And Bhagwan Guru Vashishtha attained siddhi by worshipping Bhagavati Tara by the Vamachara paddhati. What more, he asks, is to be said than this.
The same people abuse the pandits and the learned for hiding knowledge, and then abuse those who teach it openly.
You sit and abuse all the pandits, the Brahmins, the knowers, the learned, he says: you people taught nothing. You talk of adhikar — that you should wear the upavit, or that you have no such right. And today, when it is being taught and told through YouTube, when a hundred, a hundred and fifty, five hundred, a thousand people come and try to explain it with pramaan, even then they receive abuse.
Who may do Gayatri and who must do the Panchakshari?
Those who have the adhikar for Gayatri and who live by the Vedic vidhi should do Gayatri, he says; the remaining people should do the Panchakshari. Women, and those who do not wear the yogopavit, should place the namah — the fourth vibhakti namah — afterwards and do the jap in that manner. That itself is Gayatri. It arose from his five faces: from those five faces the Panchmukhi vidya, the Panchakshari vidya appeared, each face represented by one letter.
What is the daily minimum he gives for each kind of person?
If you are initiated into some panth, he says, what the guru gives you there is a separate subject and you should do jap of that mantra. But those who ordinarily wear the yogopavit ought certainly to do ten malas daily of either the Gayatri or the Panchakshari. A woman should do ten malas daily of shivaya namah, placing the fourth vibhakti afterwards. This, he says, is the root.
Is there a daily japa that everyone must keep?
Yes — ten mala of some one mantra every day, man or woman, and with no Sankalpa attached to it for any particular work to be completed. Those entitled to the Vedic Sandhya are told ten mala of the Gayatri; those who cannot, the Panchakshari. The speaker says this is compulsory for all.
First-day Ganpati puja: snan, new clothes, janeu, bhog and offerings
The speaker says that on the Chaturthi one does Ganesh pujan with five, ten or sixteen upachars, as one is able or knows. If there is a murti or photo, the murti is bathed with milk and panchamrita, dressed in new clothes, and a Yajnopavita must be offered; a man who wears the janeu may put it on the murti, but a woman only offers it and does not put it on. Then a bhog of Laddu or Modak is given, Durva Grass must be offered after the bhog, and Dhoop, Bilva and red flowers are offered; a fragrant lamp, best of all one burning ghee, is lit.
Who may recite the Pranava with the Panchakshari?
A listener writes that for doing japa of the Panchakshari with the Pranava it has been said that the utterance of the Pranava should be done only by sannyasis, and that therefore they should do only the Panchakshari. The speaker agrees: for doing japa of the Shadakshari, only if some guru gives diksha and then, having given diksha and upadesh, commands you to do the japa, should you use the Shadakshari. Otherwise, if you are not initiated, do japa only of the Panchakshari — and in that too, if you do not wear the yajnopavit, do the japa with namah placed afterwards.
How do husband and wife each recite the Panchakshari?
If the husband wears the yajnopavit, then he will say namah first and shivaya afterwards. And if he does not wear the yajnopavit, and for the wife, then they will say namah afterwards and shivaya first.
Who has the adhikar to worship a Shaligram at home?
Asked whether a Ganapati Shaligram can be worshipped at home, the speaker says the adhikar of Shaligram pujan is for those who wear the yajnopavit, and especially for brahmins — it is proper that it remain so, and let them alone do it. There is no dosha in the pujan of Bhagwan Shiva, but from an error in Shaligram pujan a dosha arises.
Purashcharan follows the first diksha, then the upanayana sanskar and sandhya by vidhi, and tantric diksha at sixteen.
Once that diksha had happened, the speaker says, when the suitable time arrived he would have his purashcharan begun; after that his upanayana sanskar would take place and he would be taught sandhya by the vidhi. Then when he reached the age of sixteen, for further sadhana he would have the tantric sandhya and the vidhan of tantric diksha begun.
Vedic sandhya is not discussed publicly because people would take it up without authority; it is learnt from one's own ritvik.
He says he does not put out lives or videos on all these because not everyone can perform Vedic sandhya or Gayatri sandhya of this kind, and to discuss it means that people, becoming attracted, will do it without authority, and then there is difficulty. But if you are authorised — if your yajnopavit has taken place — then learn it. Learn the whole upadesh and vidhi of Gayatri from the acharya, from your ritvik who performed your yajnopavit; after all, one would only get the yajnopavit done by those who know Gayatri. Sit with them and learn. And there is the Nitya Karma Puja Prakash, in which all of it has been given at length.
Is the Panchakshari written with the pranava, and who says namah first?
In the japa, the Panchakshari mantra has been written here without the Pranav. Its rule will be written in the PDF that is uploaded, and everyone knows it: those who do not wear the Yajnopavita will place namah afterwards.
How do those without the yajnopavita, and women, say the Panchakshari?
Even to one who has the adhikar of nothing at all, Bhagavan Shiva has given the adhikar of the Panchakshari, he says. They will do japa without the Pranav; those who do not wear the Yajnopavita will attach namah afterwards; the mothers and sisters too will attach namah afterwards and say shivaya first, namah after. Those who wear the yajnopavita will say namah first and shivaya after.
May those without yajnopavita do the nyasa of the Jayanti Mangala mantra?
Asked whether people without the Yajnopavita can do the Nyasa of the Panchakshari and the Jayanti Mangala mantra, he answers: yes, brother — that is exactly why they have been put in; everyone, do it. Asked by Mohinder Sharma ji what sankalpa is to be kept, he says the sankalpa has already been given here before; it is written in it, at the very beginning in the PDF, and he will put the PDF up.
What should be done if a family's Sacred Thread Ceremony wasn't performed for generations?
If the Yajnopavita hasn't been performed for three to four generations, a learned Vedic Brahmin should perform Prayashchitta at a pilgrimage site like Kashi or Vindhya for as many generations as known, followed by the Sacred Thread Ceremony — this can't be done alone.
Navgrah mantras open to everyone: beej-and-naam mantras, with or without the yajnopavita
The speaker says Navagraha mantras exist in Tantrokta, pauranik and Sabar forms, and choosing among them is very difficult: one who wears the Yajnopavita may use all of them, while one who does not may jap the Bija Mantra-based mantras without the Pranav. For this reason the mantras he gives in this vidhan are all of the kind everyone can jap, mantras made of beej and naam, which woman or man, with or without the yajnopavita, may jap without any doubt or hesitation.
Mala and yajnopavita rules for the navgrah and Navdurga jap
The speaker says one who wears the Yajnopavita should put it on on the day of Pratipada; one who does not wear it need not worry. Every sadhak or sadhika must wear at least one Rudraksha Mala. For the jap itself a panchmukhi or navmukhi rudraksha mala is best, navmukhi especially, since with it the mantras of the nine grahas and nine Durgas can be japped easily. No gemstone mala of any kind is to be used in this jap; only and only a navmukhi or panchmukhi rudraksha mala.
Where on the body is the rudraksha first worn?
A rudraksha janeu does exist, the speaker confirms. Rudraksha is first worn on the head — above the jata if one has jata, or in the shikha. The twelve-mukhi, which is the symbol of the Dwadasha Aditya, is worn in the shikha, kept hidden. In the ears, seven-mukhi is called the best, or eight-mukhi. Panchmukhi may be worn everywhere it is fit to be worn.
Which mukhi rudraksha goes on the neck, wrists and arms?
Third, in the neck as kanthi and as a mala, all rudraksha may be worn. For the manibandh and the bahu — the baju band — the speaker says six-mukhi is best on the right hand and in the manibandh, and nine-mukhi on the left. As a yajnopavita, panchmukhi are best.
Does the Atharvashirsha have to be done separately for each form?
No — it is not that if you are doing Bhagavati's Atharvashirsha you must do it separately for each form. One recitation done properly is enough. It is more excellent when done by those who wear the Yajnopavita, being Vedic — but where a Guru has given the order and you are a surrendered devotee at that level, the matter is different.
Who may study the Devi Atharvashirsha?
Asked for an upay from the Devi Atharvashirsha that could be done in the night, he answers: look, the Devi Atharvashirsha is a Vedic mantra. If you are a man and you wear the janeu, then do the study of the Atharvashirsha. Otherwise, study some other pauranik mantras.
What should a sadhak keep in mind before travelling?
Asked what to keep in mind before undertaking travel, he says that if you are a sadhak there is already a separate video made about what things should be carried along and what should be done. Even so, if you are doing sadhana in a sattvik manner, then: first, if the yajnopavit has been done, let there be no lapse in the rules connected with the yajnopavit; you should have all your things separately, to take care of purity. Second, you should also pay attention to where you eat your food. Third, you should pay attention to the purity of the place where you will rest and sleep. And you should also keep in mind not to carry along on the journey any such thing on which the effect of chhoot-chhat may fall.
Which outward observances are compulsory?
In the Sanatan samskriti — in the tantra marga, the Nath marga and the Vedic marga alike — the Yajnopavita is a separate matter, he says, but even after that: wearing a kada on the hand, wearing a mudrika on the fingers, a kanthi or a mala at the throat, a waist thread at the waist so that it is bound and not left open, a kada on the foot, and a shikha on the head. These, he says, are certainly compulsory.
May I recite the fifth adhyaya of the Rudri in the evening?
Asked whether the fifth adhyaya of the Rudri may be recited in the evening to increase tapobal, like the Namah mantra, the speaker says that if you wear the yajnopavit you certainly may.
Is it a sin not to keep the niyam one has taken?
A listener says he fears that sin will attach because of not keeping the niyam. If you deliberately do not wish to keep it, brother, the speaker says, sin will certainly attach. Sandhya is compulsory for all three — Brahmin, Kshatriya and Vaishya. They are dvij; for all three, sandhya is compulsory.
How does a family lose its practice over three generations?
The speaker traces it. The father performed sandhya; he was of the Vaishya varna, he had learnt sandhya, he had his guru ji, he wore the yajnopavit and kept the shikha, he had knowledge of everything, and he did havan from time to time as well. As soon as the next generation came, you became a great champion of the corporate world and a shortage of time arose — but you did not say you were acting from shortage of time. You said all this is show, it is hypocrisy, we will not fall into karmakand, we will not fall into this ostentation, we will only do naam japa and by that alone my welfare will come about; and saying this you abandoned everything. Now when the third generation comes, it will have knowledge neither of sandhya nor of naam japa. They will do yo-yo dude, and then they will get you to do yo-yo. Nothing else — this is what will happen.
Can Vedic mantras heard in a dream be japa'd without the janeu?
A listener says Vedic mantras are being spoken in his dream and asks whether he may begin their japa, adding that his janeu was not done after marriage. When the sacred thread itself has not been done for you, how can you do Vedic mantras, the speaker asks. If you are doing them in the dream, then it is the grace of some pitr or other, and they want you to do it — so you should get the janeu done. Without the janeu, whether you meet it in a dream or meet it in person, you cannot do Vedic mantras by any adhikar at all.
What should be done if some special work is stuck in life?
If there is some work without which your life cannot proceed — someone's marriage is held up, someone has a problem connected with job or business — then, the speaker says, do japa of the name mantra of whichever kshetra falls nearest to you, at least sawa lakh, to the best of your capacity. For example, if you live in the Kashi kshetra, or the kshetra of Bhagavan Vishwanath falls nearest, then the mantra Vishwanathaya Namah — with the pranav if you are initiated or wear the janeu, and if not there is no difficulty, only his name with namah attached — should be done to sawa lakh with a rudraksha mala.
Can the Mahamrityunjay be done in Savan without deeksha?
Asked whether the Mahamrityunjay is to be done in Savan and whether mandal pujan is necessary in it, the speaker answers that the Mahamrityunjay is a Vedic mantra: it should be done only having worn the yajnopavita and having become initiated. To a listener who says the japa told last time continues though sometimes less and sometimes more, and that he is doing the daily observance of Surya, and who asks forgiveness for a child's small lapse, he says there is no lapse and to perform the seva comfortably.
How should a newly brought ashtadhatu Ganpati be installed?
Asked how to do the prana pratishtha, in the Ganpati Navratra, of a new ashtadhatu Ganpati brought that day, he first tells Mishra ji that if he wears the yajnopavit — and then says that ashtadhatu Ganpati will not be found anywhere. Everyone listening should take this notion out of their minds, that any Shri vigraha made of ashtadhatu is available in the market.
What should be done when ancestral land has been seized?
Asked for some upaya or sadhana where the land of the ancestors has been seized by a powerful person, he answers: which sadhana do you wish to do? Take up that sadhana for a long time according to your shraddha. Look at the channel, sadhanas have been given there; in which of them is your faith, Tiwari ji. If you wish to take up Ganpati now and you wear the yajnopavit, then take up any one — the Atharvashirsham sadhana, the Sankatnashan sadhana, the Ashtavinayak sadhana — and continue it for a year.
How can Maa Gayatri have been cursed?
Answering Shivam Singh ji, who is anxious about the curse and about the fruit therefore not being obtained, he says there is no need to be anxious: the Shraap Vimochan has been given — do the Gayatri Shraap Vimochan and then do it. And if you are initiated, that is if your yajnopavit has been done, then the acharya you chose, who gave you and put upon you the yajnopavit, must have given you the upadesh of Gayatri, and must have told you how Gayatri is done — so why are you becoming anxious? If you do not wear the yajnopavit, then first wear it, do your whole janeu-yajnopavit sanskar by vidhi, then take diksha and do the whole Gayatri; otherwise this whole question of yours is in vain.
Can a yajnopavit offered on Shiva be worn afterwards?
Asked whether, having offered the yajnopavit on Shiv Baba, that yajnopavit can then be worn, he answers that a great many people do it. Asked again for an upaya for opening a sawari, he says he has told it above, and that if you wish to open it yourself, first say whose sawari is coming — only after that can anything further be told.
What should be done for money troubles — Shri Suktam or Kanakdhara?
Asked about the Shri Suktam and the Kanakdhara Suktam, their use, the installation of a Shri Yantra and the Kanakdhara Yantra, and for how long and on which path one should walk, he tells Uday Pratap ji that if you wish to walk the Vedic path — because these are Vedic suktas — then you should know the correct pronunciation of the Shri Suktam. If you wear the yajnopavit and are initiated, that is most excellent; only then, doing prayogas of this kind correctly, will you obtain benefit. Otherwise, if this is not so, you should recite Bhagavati Lakshmi's Indrakrit Ashtalakshmi Stotra or the Mahalakshmi Ashtakam, and you will obtain benefit from that as well.
What should be done if the yajnopavit is cut by mistake?
Nothing, he tells Harish: put on a new yajnopavit, and in the form of prayashchit, according to your capacity, do japa of one mala or five malas of Gayatri and dedicate it. And, according to the present time, there is not the least need for you to worry.
Can the Sankatnashan be done at sandhya, and what of children?
Asked whether japa of the Sankatnashan Ganesh Stotram may also be done at the sandhya time, he says absolutely — it can be done in all three kaals, and in the night as well. Asked what effect the Atharvashirsham has upon children, he says the effect is good; you can teach it to them, and if they do it after the yajnopavit has been done it is most excellent, though you can have them do it in the ordinary way as well.Asked whether the Bajrang Baan may be recited daily, he says yes — but do certainly perfect it first, after which you may do one or so daily; there is nothing of the kind that it cannot be done, and if there is some trouble then more than one may be done.
Jayphal is offered as bali to Maa Jagadamba or Bhairav ji, and a book and PDF on Gayatri and the yajnopavit will be uploaded
Asked which authentic book to read for shastra-approved knowledge of Gayatri and the yajnopavit, he says they will upload a book, they will upload a PDF. Asked how a bali of jayphal is done — jayphal is offered to Maa Jagadamba or Bhairav ji — and for the vidhan to be published, he says it will have to be done and shown, otherwise it will not be understood from where and what is to be done. Asked whether in the Nath panth the singi sutra is just like the yajnopavit, he answers it is absolutely right: in the Nath panth the nadi itself is held to be the janeu, in which the form of Bhagavati, Brahma, Vishnu and Mahesh is all held to be. He notes a request for the simple puja vidhi of Maa Bhuvaneshwari, whose jayanti falls on the 7th of September — all right, he says, we shall see.
May a woman recite the Shri Suktam daily?
A listener says she does three paths of the Shri Suktam daily. His answer: if you are a woman, then the plain matter is that the Shri Suktam falls under the Vedic; and so its utterance should be done only by those who wear the yajnopavita. Today, having watched videos from South India and elsewhere, people say who stops anyone, everyone does it — but, he says, brother, you cannot do it. By his information, Shri Suktam and Purusha Suktam are Vedic mantras, and there is no adhikara to utter them when there is not even adhikara for Gayatri.
Even the ordinary forms and avatars of Bhagavati kept this maryada
He says the Vedic brahmins are clarifying this subject in their videos: that the adhikara for all these things was kept within maryada even by the ordinary forms of Bhagavati who took avatar and performed leela. So, he asks, who are we?
May a man without a janeu utter the Tatpurusha and Sadyojata mantras?
Asked whether a man without a janeu utters the mantra of the Tatpurusha form and of Sadyojata ji, he says that in the nitya abhishek you may perform the abhishek of Bhagavan Shiva by all five mantras — there is no difficulty. But if you have to do japa of them independently, of all of them, and to perform the viniyoga and nyasa of each, then the subject is different.
May a yajnopavita-dhari do three Saptashati paths in the three sandhyas without diksha?
Asked whether a person wearing the yajnopavita can do three paths of the Durga Saptashati daily in the tri-sandhya, three paths together, when there is no diksha, he says that if you are wearing the yajnopavita and walking by the niyam, doing Gayatri and so on in the sandhya, or the upadesh your guru has given — and if you do not do Gayatri, then at least do ten malas each of the Panchakshari in the three sandhyas — and along with that a clear, correct pronunciation of the Saptashati, if it has come to you, then do all three sandhyas; there is no problem.
What if the pronunciation is not yet correct?
Observe the niyam of the yajnopavita, he says, and let the pronunciation be clear and pure. If you are doing it in Hindi that is a different matter, but if you are doing it in Sanskrit, then the pronunciation must not be wrong — that is all. If there is an error in the pronunciation, correct it; then do the three sandhyas. Until the pronunciation is not becoming clear, do not do all three sandhyas but do it in only one — but first make it fully clear. Doing a hundred paths, you will attain mastery, and after that do all three sandhyas comfortably; there is no problem.
Is there a dosha in doing only two Gayatri sandhyas instead of three?
A listener says he is only able to do the Gayatri sandhya twice, not three times, and asks whether there is any dosha. He answers: no, there is no dosha. Even two sandhyas happening is a great deal in the present time. Do them, and keep hold of both sandhyas.
How should agnihotra be performed?
When the yajnopavit samskar takes place, he says, at that very time the upadesh for agnihotra is given. So agnihotra should be performed according to whatever upadesh was given.
Is there a spiritual remedy for heart disease?
He answers that he does not have practical experience of it, so he cannot tell it practically; these would then be hearsay matters spoken by him. He will make a separate video after taking a little more information and give it, because the yajnopavita has very great importance in this: in a spiritual remedy for heart disease, certain vidhans are performed by means of the yajnopavita, the wearing of the yajnopavita and what follows it. He adds that he is not Dhirendra Krishna Shastri, that no divine shakti has been obtained by him such that he could tell it sitting here; the day such a shakti is obtained, he will tell it — why speak a lie?
May the Bhairav mantra be done along with Gayatri paath?
If your yajnopavit sanskar has taken place, the speaker answers, you may do Gayatri japa. If you wish, you may also keep a murti of Batuk Bhairav ji, and japa of Bhairav ji's mantra may be done along with Gayatri — there is no difficulty in it.
From what age may children be made to perform havan after the janeu?
Asked from when children may be made to do Havan after the janeu, the speaker says begin teaching them. Agnihotra should indeed be done if you follow that much of the rule; otherwise seat them along in the weekly havan or the monthly havan and get them to practise, show them how it is done. After they have become 12 to 13 years old, you may give them the liberty of doing it themselves.
May the same silver bowl be used for kindling and for Naivedya?
No. The vessel in which you kindle and the vessel in which you offer Naivedya will be separate. You will not burn clove and camphor in the same bowl in which Naivedya is offered — that has become a small Khappar in form.
What is the moonj yajnopavit offered to Hanuman ji?
Moonj is a plant related to kusha, and brahmacharis make its janeu and put it on Hanuman ji — what we read in the Hanuman Chalisa as "kandhe moonj janeu saaje". If on the day of Kushotpatini Amavasya the moonj plant is brought with vidhi-vidhan and a janeu is made from it with full vidhan, with the complete pujan of nine tantus and the japa of Gayatri and the rest, and it is put on Hanuman ji, then special grace is attained.
What do Kaul and Shakta sadhaks do with the moonj janeu on Bhadrapada Amavasya?
Just as at Hal Shashthi the gramin bhagatvaals give their disciples all the things that come by upadesh, so on the day of the Bhadrapada Amavasya those sadhaks in particular of a Kaul parampara or a Shakta parampara who now wish it — whatever siddhis related to the ang vidyas they hold, or upadeshatmak siddhis — either renounce them through this very moonj janeu, or bestow them on some fit disciple of theirs.
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.
Seven pinds are made in the shamshaan area, and the prayaschitta follows
After making it, if they are to be renounced, seven pinds will be made there. In that region's shamshaan area — the things being shamshanic — through that same janeu they will renounce each thing one by one. After the renunciation of the kusha janeu, a prayaschitta vidhan and the like is done, and the ordinary janeu of raw cotton thread is worn once again.
Dehleez raksha vidhan: Saptashloki siddhi, Kaal Bhairav ekakshari japa, samput path over a copper lota, and the water poured on the threshold
The vidhan the speaker gave has three parts. First, siddh the Saptashloki with 7000 Japa; the sadhak did this over six months, from Sharadiya Navratri to a little before Chaitra Navratri, though it was complete in three. Second, at chaitra-navratri take the Ekakshari bija of Bhagavan Kaal Bhairava, the single bija only, and do 1.25 lakh japa, extended to 4 lakh so that the bija became prachand; the sadhak already wore the Yajnopavita from his wedding and did proper sandhya with the Gayatri updesh of a good acharya. Third, from baglamukhi-jayanti, do the Samput path of the Saptashloki with that ekakshari bija, by the samput method on the channel, holding a copper lota of water with Gud, a few red or rose petals and a little rose ittar, praying that the house be fully bound, the dehri sealed, Bhairav ji's guard set on it, and any outside shakti that crosses it to do harm be destroyed and punished by him. A traditional Sabar Mantra with tantric pranav and bija, which he shared privately and does not give here, then sets the charged water in motion; it is poured on both sides of the dehleez, alongside the regular dehri pujan and the atta-deepak.
Who has the right to study the Devi Atharvashirsha?
The speaker says that because it is a vaidik mantra, a mantra of the Atharvaveda, not everyone has the right to it — that, he says, is the truth. But those who wear the yajnopavita should certainly study it, and all the sadhaks of the three varnas should. Those who will not accept this, he says, are no longer his subject; it is their own wish.
The sadhak in the Bhairav samput case was a yajnopavita-wearing initiate who had already completed a four lakh purashcharan of that mantra
The speaker says that the sadhak in that video was a wearer of the yajnopavita and an initiated sadhak, who had first completed a purashcharan of four lakh of that mantra in the proper manner, because he was already doing Gayatri and the rest beforehand. He says he disclosed this deliberately so that ordinary people would not think the mantra was simply picked up and used.
What do new sadhaks need in order to take up the Atharvashirsha?
If new sadhaks are wearing the yajnopavita for the sake of the Atharvashirsham, then they should practise it, the speaker says — taking upadesh from some guru. Only the upadesh has to be taken; no separate special diksha is required in it.
Should the shikha ever be cut?
Everyone knows that the choti is not to be cut, the speaker says: the shikha will not be cut in any condition whatever. He describes a man who went after cutting off a shikha, asking how purification will happen if the shikha is not cut, and the village people joining in — because the village people do not keep a shikha themselves, so they ask how this man's shikha may be allowed to remain. When my shikha cannot exist, then nobody's shikha shall exist. That is exactly it, he says: this is what is called dvesha; in the shastras this very thing has been called dvesha, and it is out of jealousy.
Who has the adhikara for the Gayatri mantra?
The speaker says only this much is to be understood — who has which adhikara. Where the yajnopavita samskara is being performed, the adhikara for Gayatri and the rest is obtained there; if you are an adhikari of the yajnopavita samskara then Gayatri is given to you there. All the rest should do the Pauranik Gayatri and the like, or should do the Panchakshari, the laghu Gayatri.
Those who publicly say diksha is unnecessary are perhaps initiated themselves and wish others harm.
He says that when you tell others without authority to do this mantra or that, the harm is really not yours. Of those who shout that they never received diksha and yet did it and came to no harm, he says: who knows, perhaps he has received diksha and wishes to harm you, and that is why he says it. That never enters your mind. Perhaps he wears the janeu, has taken diksha, and his guru made him do the sadhana properly — and he wants your harm.
Who has the adhikara to practise the Atharvashirsha and the Rudri?
The speaker says that if there is no yajnopavita then there is no adhikara for Vedic path; practising the Atharvashirsha, the Rudri and the like is improper, because the adhikara even to practise is obtained from the yajnopavita. In place of it, he says the stuti made by Upamanyu ji in the Shiv Mahapuran gives fruit equal to the Rudri and may be practised; and in place of the Atharvashirsha one may do path of the Tantrokta Suktam.
Pranava or Shri beej, and in what order should initial sadhana begin?
Those whose yajnopavita has not been done should do japa attaching the Shri beej; those who have the yajnopavita may do it attaching the Pranava. Asked in what order initial sadhana should be started, he says a playlist exists: first of all guru sadhana — the sadhana of any one of the shaktis connected with guru — then the sadhana of Ganpati, then of Batuk Bhairav or Bhairav ji, then of the deities of the kula, and after that the chief ones.
Can the Panchmukhi Shiva puja also be done as japa?
Asked whether the Panchmukhi Shiva ji puja he has taught is only to be used in abhishek or whether japa may also be done, and if so how much, the speaker says japa may absolutely be done: if you wear the yajnopavita and the rest, do japa in as great a quantity as possible; if you have not worn the yajnopavita, then you may do five to eleven recitations of it.
If the upanayan has not been done, can maya beej replace the pranava?
Asked whether, the upanayan not having been done, the Satnam path may be recited putting the maya beej in place of the pranava, the speaker says yes, it may absolutely be done. For the japa of the Navarna, he says, he repeatedly asks for deeksha. Asked whether there will be any harm from this, he says there is no harm at all.
Is the first mantra of the Argala to be said with the pranava?
The first mantra of the Argala: if you wear the janeu then with the pranava, and if you do not wear it then without the pranava. It can also be done with the Devi Pranava.
With which mantra may a Saraswati yantra be given abhishek?
Yes, he answers, on a Saraswati yantra you may perform abhishek with this mantra — "नमो भवाय सर्ववाय रुद्राय" — there is no difficulty. You may also do it with the Rudra Sukta if you wear the janeu.
What is the sequence of the Guru's Shodashopachara?
Take a flower in hand, contemplate Gurudev and Guru Mata, and drop one flower before each supari with the feeling that they have come. Then Asana; then Padya, washing their feet with water; Madhuparka; then Achman, Snana, and garments with the Yajnopavita — and try to offer cloth to both if you can.
How should a man dress and prepare for the japa?
Bathe — it is not cold now, so there will be no difficulty — and sit at ease. If you are a man, wear a dhoti and take a gamchha; a dhoti and an ang vastra should be there. Keep the ang vastra on your left shoulder. If you have the yajnopavita, it will do even if you do not take it, but you should. The correct vidhi is that it goes over the left shoulder, down under the right shoulder and then up again, making the cross. If you cannot do even that, at least keep the ang vastra, that is the gamchha, on the left shoulder.
Is the Gayatri mantra for everyone?
Asked to explain Gayatri simply so that everyone can do it, the speaker replies that he cannot accept all the statements of Shri Ram Sharma Acharya ji. Gayatri is for all, he says, but the shastra view on anadhikar is what he will speak according to, and for Vedic mantras he will absolutely forbid it: not everyone may do a Vedic mantra — its utterance, its nature and its rules must all be known first. He points out that Ram Sharma Acharya himself, asked whether Gayatri could be done without wearing the janeu, answered that one should simply have the yagyopavit done.
What happens to a person who wears the janeu and breaks its rules?
It is a common rule, the speaker says: if you are going to eat meat and drink madira, then do not wear the yagyopavit. People say that in that case nobody will wear it — who will get caught in so many rules — and then wear it anyway and eat and drink accordingly, and receive punishment for it. Then they do ten days of puja and afterwards weep that they did so much puja and nothing is happening.
Who, in the speaker's view, must not perform Gayatri japa?
Not everyone can do it, he says plainly: women should absolutely not do it, and those who do not wear the janeu should not do Gayatri. Those who do it anyway will themselves become fit for the punishment and will bear it. And he adds that such people often do not bear it themselves — their coming generations bear it, then ask what fault of theirs they are suffering for, and take birth again in that same lineage to bear it once more.
Is sabhimuchan compulsory in the Sandhya Gayatri?
A listener whose gurudev, from whom he received the Gayatri mantra at the time of the janeu, is no longer alive asks whether sabhimuchan is compulsory in the Sandhya Gayatri, since he does only ten repetitions rather than a full mala. If you do ten repetitions, the speaker answers, there is no compulsion of sabhimuchan; if you do one mala, then at the minimum it is necessary.
Can Gayatri japa be done devotionally without the janeu sanskar and without a shikha?
No, it cannot be done, the speaker answers.
A viewer objected that a pandit giving out mantras carrying the pranav was not entitled to the pranav because he does not wear the yajnopavit
There is a pandit ji who was giving upayas to everyone, and in those he was giving mantras with the pranav. A viewer of his own channel said that he is not entitled to the pranav, that he does not wear the yajnopavita, and asked whether he should do japa without the pranav or with the pranav.
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