Yantra
Every question on the site tagged Yantra, each answered from a timestamped source rather than a summary written from memory.
A geometric diagram encoding a deity's energy, kept at home or worn.
212 notes from our sourcesNotes from our sources
Special case: japa disturbed even in the temple by a shakti
The shakti in an afflicted house can be strong enough to enter even the temple and create disturbance so that the sadhak cannot complete his japa. In this case the speaker gave a specially made Yantra to be placed under the seating mat — one that sadhaks loosely call a Panchamundi-related yantra, though its real name is kept secret. He adds that the panchamundi and trimundi asan themselves belong to sadhaks of a very high order; ordinary people, himself included, cannot use them, so special vidhans are done symbolically instead.
How should incorrectly-installed deities or spirits (e.g. from graves, Mazaars, Pirs, Dargahs) be respectfully removed from home worship?
Since such items were originally brought home with respect, they should be removed the same way — never discarded or broken in anger — by wrapping them in white cloth with an offering, formally asking forgiveness, and submerging them respectfully in flowing water.
A consecrated rudraksha at the deity's neck carries the accumulated energy over to a replacement idol
Establishing the deity's Yantra, Astra (weapon), and a consecrated Rudraksha bead alongside the main idol means that if the idol ever breaks, its accumulated spiritual energy stays intact in the Rudraksha and transfers to a replacement idol.
How many Yantras should be kept at home, and can duplicates exist?
Keep only one primary Yantra dedicated to your main deity — for example a Sri Yantra or Navarna Yantra — since it already encompasses all associated deities and protective forces; duplicate Yantras of the same deity should never be kept.
Avaran puja and amavasya temple visits make the deity reveal the real cause of hardship
The speaker says that if one has worshipped Bhagwati Durga or Bhagwati Kali for ten years and "this is not happening, that is not happening", no matter: learn the Aavaran Puja of her Yantra, satisfy every devi-devata, all their Ganas and all the Bhairavs, do their havan, do their mantra japa, and especially on Amavasya go to her temple and offer there. She will herself show you: perhaps some planetary influence is at work, and whatever falls under whose jurisdiction will be shown through your Ishta Devata. Some medium will form — the right person will meet you and say, for instance, that a mahadasha of the great planet Shani is running, so do japa of Shani Dev's mantras for so many days. Done: that planet's jurisdiction is fulfilled, you are out of all this, and you need not do very much at all.
Second step: Batuk Bhairav stotra five times each evening for 21 days, with a tantrokta Batuk Bhairav yantra
Once the 21-day mantra cycle was complete, the speaker says, he told the man to recite the Batuk Bhairava Stotra at least five times a day, in the evening, in the Shiva temple, for 21 days without a break, and to keep repeating this for at least two or three months; he gave him the Sankalpa. Along with it he had a Tantrokta Yantra of Batuk Bhairav made by the proper tantrokta procedure and sent to him with a tantrokta mala. He stresses that it must be Batuk Bhairav's yantra, not ashta-bhairav's. He says the stotra and its vidhan were not yet on his channel and would be posted after this account.
Daily practice with the yantra kept at the temple: a mala, five stotra recitations, a mala
The speaker says the daily routine he set was: at least one Mala of the Maha Bhairav mantra, then at least five recitations of the Batuk Bhairava Stotra, then one more mala of the Maha Bhairav mantra, with the whole of it offered to the Yantra. The yantra was to be installed beside Shiva in the temple, and everything dedicated to it there. It was not to be taken home; some arrangement was to be made in the temple so the yantra stayed there for the 21 days.
After the temple cycles: nikari of the house, bandhan, Bhairav yantra installed, kavach for every member, daily dhooni and havan
The speaker says that once the 21-day cycles were complete at the temple, he taught the man how to do Nikasi (nikari) of the house himself, what to charge (abhimantrit) and how, and how to do Bandhan of the house. By that vidhan the house was bound and a Bhairav Yantra installed in the home. After the nikari, yantras made and charged by the man himself were put on every family member to wear as Kavach. Then the daily Dhooni for destroying abhichar, done with the stotra, was started in the house, and Havan too; each step was explained and done one by one, with much time and effort, and only then did the tantra's effect begin to lessen.
Timing of house bandhan after nikari: bind before the emptied house is re-entered
The speaker says that when the Bhairav Yantra was installed in the family's home, awakened and established as they had been taught, its effect cut away a great many things. He gives the rule behind it: when you do Nikasi (nikari) of a house, the house becomes empty; after that, reckon 24 hours, or 12 hours, or 12 hours to 12 days, and the thing comes back. Before it returns, the Bandhan of the house must be done, such a prayoga that negative shakti cannot enter the house again.
What should a yantra actually be made of?
A yantra should properly be made on copper, silver, gold, or bhojpatra; a bhojpatra yantra can be worshipped but not given abhishek. "Embossed" versus "engraved" is a confusing, largely irrelevant distinction, since meru-prishtha applies across every kind of yantra and metal, not only Sri Yantra or crystal. Colourfully-designed 24-karat gold yantras sold in the market carry no real vidhi-nishedh and give no special fal.
Nakshatra, hora and material rules that govern making a yantra
Making a yantra calls for knowing which nakshatra it is begun in, which hora it starts and ends in, whether it may pause partway, what colour of bhojpatra and what pen and ink are used, and which of several purposes it serves — puja, sthapana, wearing, or protection — since each purpose changes how many avarans it needs and how many days its making should take.
A yantra finished in a minute skips the vidhi that gives it its fal
A yantra a factory turns out in minutes, with thousands made in an hour, follows none of the timing or material discipline meant to govern its making, so it gives little more than the satisfaction of owning one. Traditional artisans who still know the correct engraving method and keep a sattvik diet make yantras by hand with real care; those with real wealth can commission a manufacturing unit to build one to their own pandit's specified timing.
What is a Ganga yantra actually used for?
A devotee whose ishta is Ganga Mata may keep a yantra connected to Bhagavati, Mahadev or Narayan — since Ganga sits within Shiva's avaran and within Bhagavati's yantra too — besides having her own independent yantra. But the speaker says he has never known anyone install a Ganga yantra permanently; in his experience it is used mostly for temporary pitru-shanti.
Home prayoga against an enemy inside the family: prerequisites, no names, and nine days of Gupt Navratri
The speaker says the home stage came only after the man had completed the full vidhi-vidhan at the shrine, put on the Kavach, and learned Yantra and Tarpana — three to four months of learning — and seemed at an initial level able to carry it. He then told him how to apply it at home, with one rule: take no one's name. Those who do Mahabhairav know there is a provision for naming, but here the Sankalpa was to be only for "known and unknown Shatru" — whoever it is will understand their own position. The man began the Anushthana at home during Gupt Navratri, for nine days, by the vidhan he was given, using certain Tantrokta items: things done Abhimantran were to be mixed into the food, which everyone at home would eat as they normally do.
Samagri and setup for the Mahabhairav siddhi
The speaker says the siddhi is not done at home first. It needs a tantrokta Bhairava Yantra made by a learned person with proper vidhi; if you cannot afford that, do the vidhan in a Shiva temple and dedicate the daily japa to Shiva there. The Mala is Rudraksha, Sphatik or black Hakik Mala — genuine — in a red Gomukhi; clothes red or yellow; the asana Kusha or a red or yellow blanket; face any direction except south. Two lamps: the ghee lamp for Shiva, and a somewhat larger mustard-oil lamp in Bhairav's name that burns a while. Daily Bhog is anything sweet — mithai, besan or boondi laddu, panchmeva — shared with people there and eaten oneself.
Yantra of Durga's 108 names worn on the right arm: the tithi and nakshatra for making it
The speaker says a further vidhan of the stotra describes a Yantra of the 108 names that is made and worn, for which a specific tithi and nakshatra are given: when Amavasya falls on a Tuesday and the Moon that day is in Shatabhisha Nakshatra, the yantra is constructed then and worn on the right arm, and the wearer obtains every kind of wealth — worn while the path is done, or made siddh and then worn. According to the tantra granths this yantra is of three kinds, he says, but the vidhan is somewhat complex with many constructions to draw, so he withholds it for a later detailed discussion.
Hanuman's tantrokta kavachas and yantras on bhojpatra, energised by the Badvanal stotra
The speaker says Hanuman has many tantrokta kavachas and Yantras. He says they are made on Bhojpatra at a specific time, then given siddhi and made abhimantrit with this very Badvanal mantra and stotra in a specific Nakshatra or Parva Kala. He says if such a Kavach is filled into a gold or silver case and worn, or put on someone else, it gives special benefits of many kinds; this too becomes possible for one who does this anushthana.
How a genuine binding works: projected energy obstructs the protecting energy
The speaker says the genuine binding happens where a sadhak of some field has generated energy under a proper, able guru who taught him the tantric process of projection. Methods and words differ, but the technique is one: combine the sound of the mantra, a Yantra and certain herbs and substances to gather energy in one place, then cast it onto the object or wish you want executed — that is tantra. In a Marana Prayoga, he explains, the target's subtle prana energy is examined to see which deity's energy protects him; then it is planned how to do Utkilana of those protective shaktis so the shield is removed first — energy removing energy, one energy obstructing another, which is technically what "removing the deities of the house" means — so that when the special energy is projected to stop some organ of the body and cause death, his shaktis do not protect him. The binding placed on a household's deities works the same way.
What is the Emerald (Panna) Ganapati recommended for, and how is it consecrated?
Recommended for neurological issues, memory loss, Alzheimer's, epilepsy, or indecisiveness — seated on a pure silver base with a consecrated Pitha Yantra, its Abhisheka water infused with Khas roots or three-knotted Durva is consumed on an empty stomach.
What are the rules for maintaining a Yantra or protective locket, especially if replaced or damaged?
A replaced neck locket can be purified with milk on a full moon day; if the Bhojpatra inside is torn or damaged it carries a flaw, and one may either establish a newly prepared Kavacha during Margashirsha while continuing respectful worship of the old one at home.
Building the putla in a cremation-ground yantra
The speaker says that in this process a special kind of Mandala is made, and it is used mostly on the pyre ground, in the Shamshaan and such places. In the middle of that Yantra a Putla is made in the name of the person on whom the prayoga is to be done. The putla holds some special ingredients, some herbs are mixed in, and some tamasic substances such as the blood of a dog, a cat, a crow, or a bat.
Tantric praan pratishtha of the putla and awakening the yantra's six parts
The speaker says the Putla built in the middle of the Yantra is given Prana Pratishtha, but not by the Vedic mantras used for an idol in a temple; the methods are Tantrokta, and all they need is the name and Gotra of the person the prayoga is aimed at. Once the pratishtha is complete, the shaktis of the related vidyas are awakened in the different parts of the yantra. He says six parts are counted, though there are ten, and most people use the six. When those are awakened, the striking of the target's body begins.
Omkar sadhana with the Omkar yantra
The speaker says that for Omkar sadhana one must keep an Omkar Yantra, for Trataka or for pujan; it is made like a Bisa yantra and gives the most fruit on silver. With the yantra made, do the japa of Omkar by vidhi-vidhan — either the long japa with the full utterance of A, U and M, or as large a count as possible — and it has a very special effect; much can be attained through that yantra. He cites Nathuram Godse as an example of what trataka can do, saying a biography he read in his college library described his third eye, the pineal gland, as awakened from childhood, that he entered dhyan easily, did Omkar dhyan and trataka on the Sri Yantra worshipped in his house, and was a high-level sadhak of his time. In A-U-M, he says, everyone is included — Brahma, Vishnu and Mahesh — and the ardha-chandra and bindu above are Bhagavati, so all worship is done in it.
What are the rules for wearing and chanting on a Mahabhairava Mala?
Once worn around the neck, subsequent chanting on it is strictly for personal physical protection and its merit is never dedicated away; after bathing, remove it, wash it, apply fragrance, chant one round of the mantra, and wear it back.
Sadhana is performed within the body's capacity, and a yantra may be carried
Asked whether the Goddess's grace comes to someone who sleeps in a bed rather than on the ground, the speaker says of course it does — sadhana is performed within the body's capacity. A practitioner with a Yantra may carry the main one, bathe it, and serve it at the lodging.
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.
How many vidhis are there for consecrating the bathing water?
There are two or three vidhis in it, he says: there is a mantra vidhi, there is also a yantrokta vidhi, and there is also a vidhi-vidhan of bathing after doing smaran and the like. Of these, whichever is the simplest vidhi-vidhan he will certainly place before all of you.
Those with no such matter in their life should not make the Mahabhairav prayoga at all, since its mantras would then be used without need and harm follows
All those others who have no such matter in their lives should not make this kind of prayoga — they simply should not do it. Because there are such mantras in it that you will use them without any need for them, and then harm will reach you. When there is no need, do not do it; when there is need, only then do it. The avahan of such a form and the prakshepan of their shaktis should be done only then.
Is a rare tantric object valuable in itself?
Nothing happens from an object alone — always remember this, he says. Until divinity is transmitted into that object it will not be divine. It will be awakened according to the nakshatra, according to the tithi, and then according to the mantra; only then will it be divine, only then priceless. Cut a small page of bhojpatra and keep it and it is not worth even fifty paise; you might get it for five or ten rupees. But write on it a small yantra of Bhagavan Datta and one beejakshar, and do crores of japa on it, and it has become property worth crores.
What else did Shiva teach Sati besides bhakti?
In this manner Bhagavan Shiva explained bhakti very well to Bhagavati Sati, with all five angas, together with tantra shastra and yantra shastra; and thereafter all the other shastras — vaidya shastra, jyotish shastra, samudrik shastra. He described all of them. It is on account of these very things, the speaker says, that wherever we read them, there appears Shiv vach, Sati vach, Durga vach, Parvati vach, or Bhairav-Bhairavi vach.
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.
The flower is offered onto the shivling, tantrokta Rudraksha, yantra or trishul, and water samarpan follows it.
The speaker says that if you are doing it upon a shivling, offer it upon the shivling; if Bhairav ji's tantrokta Rudraksha is established, or a yantra, offer it upon that; or if there is a trishul, offer it upon that. After making the offering, take water in the hand once again and make the samarpan again.
What does the Ashtottara Shatanama phalashruti say about a Tuesday Amavasya in Shatabhisha nakshatra?
That on an Amavasya falling on a Tuesday and joined with Shatabhisha nakshatra, if we make the yantra of this whole paath, do the paath, and then wear it, a particular kind of sampada is obtained from it. The confusion people have, he says, is over which yantra is meant.
What is the difference between a shatkarma yantra and a deity mahayantra?
Besides the shatkarma-related yantras there is the yantra of the devatas, the yantra of the Mahashaktis, in which we repeatedly speak of aavaran pujan — in that yantra we worship, from the chief deity onward, every single member of their family and every single limb, and all their astra and ayudha. Those are the mahayantras, of whichever god or goddess they belong to.
Why this year's Tuesday Amavasya is not the right day to make the Ashtottara yantra
The speaker says that this time too the Amavasya is falling on a Tuesday, but the Moon is not in Shatabhisha nakshatra this time. The yantra is to be made when it falls in Shatabhisha nakshatra, on a Tuesday, on the Amavasya tithi.
Which yantra is used for the Durga Ashtottara Shatanama?
Bhagavati has a yantra in which her 108 names are placed. There is the Saptashati yantra of Bhagavati Durga, a mahayantra with the complete aavaran, the full vidhi vidhan and all the shaktis included in it; and related to it a further yantra called the Ashtottara yantra — as one hears of the Bisa yantra of Durga ji, so there is an Ashtottara yantra.
Which of the two Durga yantras is made and worn on the Tuesday Amavasya in Shatabhisha
The speaker says it is that yantra that is caused to be made here. As far as he remembers there are those two yantras, and any one of the two is constructed in the prescribed manner at that very time, worshipped, and then worn. He adds that the vidhi vidhan of every yantra we make is stated symbolically in the stotra itself.
How does a sahasranama's phalashruti hint at the yantra procedure?
Taking the example of the Dakshina Kalika Sahasranama, he says that in its phalashruti one hears — and in some places reads — that if tarpan is done on the yantra with these mantras, then such and such tasks will be accomplished. That much has been told to you symbolically.
What is the Golak yantra used in the Pratyangira paath?
The speaker says that many people do the Pratyangira paath, and in it the description of the Golak yantra comes — that if in the Golak yantra we give pind and the like and offer bali, the enemy is destroyed, total destruction follows, maran and such kriyas are accomplished at once, and the Mahakrityas, becoming pleased, at once strike the enemy down.
Do all yantras take the same time to construct?
No. Every specific yantra of one's own aradhya has its own specific tithis. Beginning from that day, some yantras are completed in a single day; some depend actually on the nakshatras — as many aavarans as there are, that many nakshatras are needed for their construction to be complete. Much also differs by guru parampara.
Does a yantra receive praan pratishtha like a murti?
Yes. Having constructed the yantra by that vidhi vidhan, then just as in the praan pratishtha vidhi of a murti we do the agni uttaran vidhi and everything else and establish the praan in each single limb — the hands, the feet, the eyes, the mouth, the praan within, the tongue — in the same way pratishtha is done in a yantra also.
How do the aavarans of a murti and of a yantra relate when the murti is placed on the yantra?
In the praan pratishtha vidhi of a murti of Bhagavati there is a description of nine aavarans, worshipped upon the murti itself. There is also a direction to place Bhagavati's murti upon the yantra; when a murti is placed on any deity's yantra, the yantra aavaran and the murti aavaran pujan happen together. If there is no yantra, the whole aavaran pujan takes place on the murti itself.
Does every mantra have its own separate yantra?
Yes. Any single mantra has a yantra — the Panchakshari mantra has its own yantra. If we attach the pranava to it, the yantra changes; if you attach the pranava before and after, or make a samput with the devi pranava, its yantra changes. Every mantra has a different yantra, and every deity has many kinds of yantra.
Who actually needs the specific yantras of a mantra or sadhana?
Those doing the Jagan Mangal Kavach sadhana and the Kalika Yogini sadhana will further along need specific yantras of this kind, through which they will carry out and awaken samput work and any shatkarma-related kriyas. Whoever goes that far will need them; otherwise ordinary pujan can be done.
For which deities' yantras are the Tantrokta Devi Suktam mantras used, and for which not?
Whenever any yantra of Bhagavati is constructed — any kind of yantra at all, related to Jagadamba, whether of Mahakali, Mahalakshmi, Mahasaraswati, Ma Bhagavati Durga, or of any one of the ten Mahavidyas — except Dhumavati, because in Dhumavati these whole mantras will not be used; in Dhumavati there are certain Lakshmi-related mantras.
What do the three "Namastasyai" in the Tantrokta Devi Suktam denote?
Take first the place where the Namastasyai mantra begins — "Ya Devi Sarvabhuteshu Nidra Rupena Samsthita, Namastasyai Namastasyai Namastasyai Namo Namah". The three Namastasyai in it are the sign of the three Mahashaktis. Then it depends in which order and for which devi you are doing it: if for Mahakali, then after Namastasyai Mahakali will be attached.
What is the minimum that must be done in each aavaran of a Devi yantra?
Just as in a murti we have the full adhivas and all the vidhi and nyasa done, in exactly the same way it should certainly be done at least once in each single aavaran of the yantra. "Saptamavaran... sarva devi devatabhyo" and thereafter all the vidhis — in the name of every one of them at least that much akshat should be given, by sadhak brothers who perform such kriyas and who know them.
What materials are used in the tarpan of a Mahakali yantra?
When the yantra process is complete, then, if it is being done for Mahakali, we will first do her archan and tarpan with this — the tarpan vidhi of the yantra comes afterwards. For Mahakali there will be black til water, black til will be there; in the black til there will be madhu, and mixing it we will begin to pour water on the yantra, lifting it with a tridal bel patra, or with a silver bel patra, with these very mantras.
How can one tell there are three ahutis for each shloka of the Devi Suktam?
Even if you do not take the names, he says, if you ordinarily recite the Tantrokta Devi Suktam you see one shloka, but there are three ahutis in it. It is given there: in the present granthas, and doubtless in earlier ones too, the shloka number rises — after Namastasyai it becomes 14, after the next Namastasyai 15, and after Namastasyai Namo Namah 16, counting from after the 13th shloka.
Why the explanation of each Saptashati mantra is kept brief in this talk
Because, he says, if a whole discourse were given taking each mantra one by one it would become very long. So he is telling this much in brief — that when you do the Saptashati tomorrow, when a grantha comes into your hand and you touch the Saptashati, you should be set vibrating at how much capacity is in it.
Should one make a Bisa yantra oneself?
Asked about making the Bisa yantra and its puja vidhan, he says to have it made by someone who is a sadhak. Getting it made by yourself, you will not get that much effect. Of what one ordinarily does oneself, only this much can be said — that you can keep your mind on it, that is all.
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.
How should one properly begin with a yantra of one's own ishta?
Keep one yantra related to your own ishta aradhya at the place of pujan and learn it in the prescribed way. First of all, for six months to a year, only their archan and pujan should be done, before the aavaran — only their archan by the Shatanama and by the Sahasranama, and abhishek: let there be dugdhabhishek, let there be panchamrit abhishek, let there be archan. Do that much for a year, and then learn the aavaran pujan of it.
Is tantra a matter of craft or drawing yantras?
Do not do this drawing craftsmanship, he says. There is no craftsmanship in tantra; there is no drawing.
The speaker's own experience of receiving instruction from deities in dreams
He tells his own experience: when this thing began with him there used to be extremely powerful experiences, and it starts especially when travel begins, when one has gone to some place and done some archan and pujan. It is natural that if fifty matters are running in the mind, how will they be remembered — half will be remembered and half forgotten. Only a few days ago he had so powerful an experience that everything was shown and told before him, yantras and certain specific vidhis were shown; after waking, half remained remembered and half he is still trying to recall.
Can the avaran puja of Shiva be done on a shivling instead of a yantra?
Asked whether, besides the yantra, the avaran puja of Shiva ji can also be done on a shivling, the speaker answers: no. On a shivling you may do the puja of the whole world — but the matter of avaran pujan is a somewhat different thing, and for that a separate one has been stated. The avaran pujan of a shivling too is separate. And then, which shivling it is has to be seen as well: is it a Harihar shivling, is it a Shakti shivling — how then will you do it?
Should the archan be done on a panchakshari yantra or on the vigraha?
Asked whether the archan of Bhagavati should be done on a panchakshari yantra or on her Shri vigraha, the speaker says: do it on the Shri vigraha; do it on the Shri vigraha for now. If the form whose nitya japa and the rest you do is the one connected with which you wish to perform archan on the panchakshari yantra, then there is no question in it at all.
A sahasranama archan of any devi is possible on it, but the avaran pujan only of the yantra's own deity
In that way you can do the sahasranama archan of Durga ji, but you will not be able to do the avaran pujan — how will you do the avaran in it, the speaker says. You can do the sahasra archan of Durga ji; if you have a desire to do that of Kali ji, then do the sahasra archan of Kali ji; do the archan of any devi upon it, there is no problem in doing archan, the presence of all is held to be there. But the avaran pujan you will do only of that deity whose yantra it is.
Which Batuk Bhairav yantra should be bought?
A listener asks whether to take the yantra with the Tantrokta mala or the yantra that comes with the Tantrokta murti of Batuk Bhairav ji, the two being separate. One is enough, the speaker answers — the one that comes with the Shri vigraha; that alone is plenty, everything will happen in it, and no separate need will arise. If you want everything separately, and want to do the whole of Batuk Bhairav ji in krama, then you certainly may take them.
When would a separate yantra be needed?
Separately it will be needed when you perform the mantratmak archan, when you perform the avarana pujan — the eighteen-syllable, the twenty-six-syllable, the twenty-syllable of Batuk Bhairav ji. Once your deeksha has happened and the guru ji has simply given the adesh, then either the guru ji will himself make it available to you, or you will then have need of the brihad one; otherwise the peeth yantra is enough.
Does the peeth yantra have to be obtained from the teacher, or can it be made yourself?
No. A video on the peeth yantra has already been put up for everyone. You have no need whatever to obtain the peeth yantra from us, the speaker says — you can have it made yourself. The whole graha and nakshatra has been told: have it made in this nakshatra, it will be written in it, have it made in this manner, install it in this manner. Everything has been told; do it yourself.
What is needed to perform the Dev Deeksha vidhan at Manikarnika Ghat?
You will have to go to the ghat. The temple of Bhagavan Dattatreya is there in any case. And the Dev Deeksha vidhan can be done with the help of the yantra of Bhagavan Dattatreya that you have taken; there is no difficulty in it.
Why must the beej mantra be perfected by the sadhak himself, and what is needed for it?
Because the first mantra, the beej mantra, has not been obtained by you from the mouth of any guru, the speaker says, you must perform that vidhan yourself and awaken his beej mantra. This mantra you will always keep secret — it is not to be pronounced with the mouth. For the vidhan two bhojpatra are needed, and in a small brass bowl you are to keep ashtagandha, gorochan, kesar and the like, mixing Gangajal and rose water into it to prepare the ink, with a pen of silver wire.
Two inverted triangles — Mool Prakriti and Param Purush — are drawn on each bhojpatra with the Dattatreya beej mantra between them.
The yantra is to be made on both bhojpatra: two inverted triangles one upon the other. These two, the speaker says, are the symbol of Mool Prakriti and Param Purush. Between them the beej mantra of Bhagwan Dattatreya is to be inscribed. He says that the whole vidhi vidhan — which is what and done how — cannot be told; the ordinary simple way is being given, and one should do it accordingly.
Two bhojpatra per person, given pratishtha simply by placing them at Datta's Shri feet with one flower on each; no separate tantrokta vidhan is needed.
Two bhojpatra will be needed for one person — keep that in mind. Writing on both, you will offer them near Bhagwan Datta. For the pratishtha vidhi, first place them at the Shri feet of Bhagwan Datta; there is no need to do any separate tantrokta vidhan — do it if you know it, and it will do even if you do not. Only keeping them there and remembering Bhagwan, speaking to Bhagwan Datta, one flower is to be offered on each of the two.
The written beej is pronounced three times and declared established lifelong in one's prana, atma and mind, as the equal of a guru mantra.
A flower is taken in the hand — a red flower, a yellow flower or a white one may be taken. Then, remembering Bhagwan Datta, the beej mantra you have written in the middle is to be pronounced only three times. Then you are to say: from today, lifelong, this is for me the equal of the guru mantra; O Lord, be established in it forever; in my prana, in my atma, in my mind, may this beej mantra be established forever in the form of guru. Saying this, one flower is to be offered on each of the two.
In the one-day form only one of the two yantras comes into use; the other stays lying there.
Suppose you did the sadhana of only one day, did the diksha vidhan of only one day — then of the two yantras that will be made, only one will come into use for you. One should remain lying there.
How is the Dattatreya diksha vidhi adapted for Shiva?
If you wish to go on the tantra marg or do the sadhana of some particular mantra, then with folded hands perform the diksha vidhan on this Guru Purnima. In the dev diksha vidhan already given, seat Bhagwan Shiva in place of Bhagwan Dattatreya by the same vidhi, and where the yantra of Dattatreya is written, write Shiva's Panchakshari mantra.
What does a dream of being given a Durga Saptashati yantra mean?
A listener named Akhilesh reports that in a dream he was taken to some place and given a Durga Saptashati yantra, and told that the yantra is life. The speaker tells him it is a very good dream.
Where should the yantras and the kalash be placed in a foundation?
He says to have it done by a good sadhak — if there is a good and competent knower of Mahavidya nearby, speak to them and have it done — and establish the yantras in the neev itself. When there is a kalash it will be established in the Ishan corner, but if yantras are also established in the eight directions and a Vastu Purusha and the like in the Brahma bhag, then any stray Vastu dosha there will be removed at that very time, and there will not be much difficulty later.
How long does a yantra used in bandhan stay awake?
If we employ yantras at the time of bandhan, he says, then that thing stays bound for a long time and remains awakened — because yantras are chaitanya in themselves and there will be many kinds of energies and shaktis in a yantra, so there you will have no need at all.
Is a tantratmak or a yantratmak prayoga more effective?
He says it depends on where your shraddha lies, whether the tantratmak or the yantratmak is effective. As your shraddha is, so will it give effect.
What is the actual procedure of this deepdaan?
He says that in all these there is no question of any special mantra at all. There is a lamp; it is to be decorated at ease, oil is to be poured, a yantra is to be made — the whole thing was shown by making a video; decorate it beautifully; the vidhi of sankalp and the like has been explained; offer bhog and then light the lamp. And after that, if possible, do mantra japa for five or ten minutes, or for as long as the lamp burns. It will give a very particular effect.
When does the wish to wear a symbol of the deity arise?
It is with very great difficulty, when punya rises, that the wish to do bhakti of Bhagavati, of Bhagavan, comes into your heart — the wish to wear some symbol of theirs on the body: whether a mala, a yantra, a kavach, a rudraksha, or to have their name written somewhere.
For whom is the pujan of other deities actually forbidden?
For anyone doing avaran pujan in a mandal. Mandal means having taken a sankalp for forty-one days that you will do the complete mandal pujan and avaran pujan of some particular devi-devata or shakti. For them there is a prohibition by guru's adesh, or in many places a prohibition, because within that mandal the shaktis of all are already being worshipped, so there is no need to worship outside it.
Should yantras be drawn on the threshold?
In his view this thing is not fitting. If you have it made or make it, that is now your own personal subject, your shraddha — that if we make it, wealth comes, for attraction and so on. But there is a rule for it, a way of making it; that is difficult to describe now and he will do it once and show it. Even so, ordinarily it is better that you make a swastik, write Shubh Labh, write Riddhi Siddhi — that will do.
He cannot read Tamil, and Shri Vidya is not a subject for a video
Asked to say which devi-devata a temple yantra belongs to, with the text in Tamil, he tells Meena ji that he has not obtained any such special siddhi by which he could read the Tamil language — tamil ille. Asked whether he can make a video on the sadhana marga of Devi Tripura Sundari, he says Shri Vidya is among the most specific vidyas, and in his own view it is not fitting to discuss such sadhanas on a video; even so, a brief video could be made, for information only.
Can a pregnant woman be taken to the Vindhyavasini darbar?
Asked whether one may take a pregnant woman to the Vindhyavasini darbar, since people say one should stay at home in this state, he answers Navin Dubey ji: if the pregnancy has become of more months, then travelling, and going and coming anywhere, is not fitting. We too will not say that you should take such a person along in that state; it is not fitting to go so far from the house, if it is far. He also answers a Durga mantra offered on a Mahakali yantra — absolutely offer it; you can do it on a shivling too, you can do it on both.
What is the havan samagri for the Mahabhairav stotra?
For the havan samagri of the Mahabhairav stotra, especially, there is yellow mustard: black til, yellow mustard, black pepper, neem leaves — all these things are kneaded together in mustard oil and then the ahuti is principally offered with it, for the destruction of vichar tantra and for the pleasedness of Mahabhairav. The initial ahuti will be with ghee itself, he says, or it can be given with mustard oil too.
Can an old Lakshmi yantra that is not worshipped daily be used?
Told of a four-year-old Lakshmi ji yantra, with Lakshmi ji seated on a lotus, whose nitya pujan does not happen, he says: if the yantra is fine, not broken or damaged, and there is bhav toward them, then absolutely do the pujan. Asked whether the pujan and anushthan of Batuk Bhairav may be done for the five days, he tells Abhishek ji: absolutely you can.
Beyond mantra anushthan, a tantratmak one is open — the Shodashopachara pujan of Bhagavati, and her yantra pujan to whoever knows or is learning it.
If you wish to do only mantra anushthan then you can; but apart from that, if you wish to do a tantratmak anushthan — the Shodashopachara pujan of Bhagavati, and especially her yantra pujan — and if you know yantra anushthan or are learning it, then you may.
Its vidhi and prayogas are too intricate to perform unlearnt, whereas the simpler Durga yantra and chakra pujan carry no dosha for one who knows them.
Because its whole vidhi-vidhan and all its prayogas are intricate — without having learnt it you will not be able to perform it, and dosha will attach. Apart from that, the yantra of Bhagavati Durga, which is somewhat simpler to do, and her chakra pujan and the like — if you know those, you may do them, and in that there is no dosha upon you.
Before taking up the Durga Saptashati Maha Yantra avarana pujan, write in about your existing practice
Asked by Prakhar about the videos of the avarana pujan of the Shri Durga Saptashati Maha Yantra, the speaker says: message or mail first. He wants to know what the questioner does by way of pujan-path, because it is an intricate subject and a long one when you watch and perform it — and it will become clear whether one is able to carry it out or not.
Should Yantras be kept horizontally or vertically?
Neither framing applies. A Yantra is laid flat on its seat and worshipped there — never propped up like a photograph. During worship you must imagine its plane rising, the way a flat map is lifted into a 3D hologram in films.
Where should japa be done if the puja room is closed during the eclipse?
Do it outside the puja room. The puja room stays shut, and no light from outside should reach as far as the deities' space.
Can a sadhana be performed in a house that has a Shalya dosha?
There can be trouble. Where a Shalya dosha or Ved dosha exists, first have the Vastu Purusha's sadhana done, or the Vastu Yantra consecrated by the prescription, or whatever the Shastra proof gives as the remedy. For the sadhana of the Mahashaktis, no fault of a particular place applies — the difficulty comes in the Anga Vidyas.
How does the thirty-four Yantra procedure actually work?
None of those hundred and eight goes into the taveez. Write it a hundred and eight times on Bhojpatra, pack the Yantras into wheat flour as a hundred and eight pellets and put them into a flowing river or a pond so they reach the fish — a water-element matter, accomplished by Varuna's blessing. Then make a fresh Yantra to wear.
What may be written in the Havan kunda for a Durga Havan?
Yes — write Hreem, if you are doing it by the speaker's method. You may draw the Yantra, the triangles, both triangles. You may write the Beej mantra of whichever form of Bhagavati you are worshipping, and the Beej mantra of fire, which is Ram.
Whose yantra should be kept, and what kind?
The speaker says the yantra of the chief deity should be kept — whichever deva is chief for you, their yantra, made by full vidhi-vidhan so that it may be worshipped for generations. Not a twenty-rupee yantra coloured like a child's drawing, whose colour comes off the day you take it to be bathed. Have a good one made by a knowledgeable person, get its regular anushthan performed, have it consecrated, and worship that one yantra alone, of your arahdya.
Is a yantra needed for Sabar sadhana?
The speaker says Sabar mantras can absolutely be offered to those in whom there is a vigreh and for whom Vedic mantras are recited. And if you need a particular siddhi, then you will need a tantrokta Sabar yantra made by vidhi-vidhan, the yantra of Sabari Devi and so on.
Does a vigreh grow more powerful with age?
The speaker says the older they become the more their effect will increase. The Shri Vigreh of one's devi-devatas, their yantra, their astra — the older it is, the more effective it is. Even the lamps of a house, the older they are, the more effective they are. Everything becomes siddha: the older a thing becomes, the more siddhis will reside in it.
Yantra understanding arrives the way a fast calculation does
Because once the Suktas have been practised and divine grace is present, the workings of a Yantra resolve the way integration and differentiation do for someone quick at mathematics — how a Yantra will be constructed and what will follow simply presents itself.
How should a Shivling and its Arghi be kept at home?
For a householder they should be separate — the Arghi below, of brass or stone, with the Shivling set on top; never a single joined piece. Narmadeshwar or crystal, with Vasuki fitted (five-hooded is best), the Trishul, and Nandi.
Can a complex yantra be written on paper instead of bhojpatra?
Yes, it may be written on white paper, the speaker answers; pran pratishtha has its own vidhi. If the yantra is very complex, have it engraved on a copper plate by a goldsmith, or have it engraved on a silver plate. Whenever a yantra is to be made, even ordinarily by a goldsmith, first look at the auspicious day and the person, and speak to the goldsmith to have it made between such and such hours — even if he takes a hundred or a thousand rupees more, it should be made at the right time.
A separate video is promised on the sixteen Mondays vrat, and tantrokta objects such as the Durga Bisa yantra are to be used with understanding
Use tantrokta objects of this kind with thought and understanding, the speaker says. Asked about the best way to keep the sixteen Mondays vrat, he says he will make a separate video on it, and on the ekadashis too, telling each one separately. Asked whether the Durga Bisa yantra and the Durga tantric yantra are different, he says Durga ji has a great many yantras; the Durga Bisa yantra is for protective matters, and it is of three kinds — one for wealth, one for intellect, and one for strength. The mandal yantra is a separate thing.
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.
What is a Mandala, and does it apply to every deity?
A Mandala means forty to forty-one days, and it is said of every deity that at least one Mandala must be done. This holds for japa of any mantra, Archana and Avaran puja of any Yantra, and abundant recitation of any Sukta or Kavach undertaken for Siddhi.
Is Dattatreya sadhana forbidden to someone initiated at the Datia Peeth?
No, there is no prohibition on the sadhana of Bhagavan Datta; it may certainly be done. But on Yantras and the like, the speaker sends the questioner back: since you are initiated at the Datia Peeth, ask your own Guru for the full procedure — which side, what is to be made, how it is to be done.
Is tarpan for a devata done on the vigraha, or on a yantra?
Asked whether the tarpan done for the shanti of devis and devatas is done on the pratima or vigraha of that deity, he says it is done on a yantra too — do the tarpan on a yantra, or do it on supari. If it is done on a vigraha then the rule becomes different, and there is the question of how large the vigraha should be.
Where should japa be dedicated if you have a yantra?
You may make the dedication on a yantra, he says. Whenever any yantra is with you and is pratishthit, and you dedicate japa and the rest upon them, then do it upon them.
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.
What does Shani in the fifth bhava do for a mantrik?
If Shani Deva is in the fifth, whatever the lagna of the chart, and whether or not his dashantar dasha is running — if you have come onto the path of mantra, the path of tantra, the path of yantra, then Shani Deva will grant you very prachanda kripa. If you have become a mantrik, meaning that you keep doing purascharan of mantras, and Shani Deva is seated in the fifth, then he will first of all get all your papa karmas washed away very quickly indeed.
Must small vigrahas be bathed every day?
He says this is an authentic matter and he has put out videos on it before: for the small Vigrehs, the very small vigrahas, there is no compulsoriness of daily snan. For Yantras and the like that are kept, you can do their abhishek daily if you wish. The abhishek of vigrahas should be done at the Parva Kala.
How often should the vigrahas actually be bathed?
Yes, he notes, a stain does fall on a copper Yantra. For the rest, if you bathe them every day that is a separate subject. Have the snan of the vigraha done on the chief days, once a week, or once a fortnight, or at some special time. And if you have the wish to have it done daily, then there is no prohibition at all in it — you may have it done.
Tripur Bhairavi, Maha Pratyangira and Bagla Pratyangira yantras are not for everyone
As for a thing that carries dosha: if you tell him to give the yantra of Tripura Bhairavi, he says, then brother, he cannot give it. In no anushthan can the yantra of Tripur Bhairavi or of Bhagavati Mahapratyangira, the one used for pujan, be given. Why does he not speak of them, why does he not make them available? Because they are not for everyone. Maha Pratyangira, Bhagavati Bagla Pratyangira — all these cannot be given. In Dakshinamurti there is a little niti-niyam. What is common is what everyone can perform pujan of.
Should a desire be attached to this worship?
Yes — at this time worship with a desire; it is not that you should not. But take one principal desire rather than fifty kinds, make the Sankalpa for that single one, and worship and offer Archana through the four days with it.
Why does the household Yantra matter at this time?
Because at that time the maximum number of powers certainly become seated, in a fractional form, in their own Yantra and place. Whatever is happening at the principal Siddha Peeth, we are holding at that place in our own daily worship room, in our own house — so the same thing happens there in a subtle form.
What does the Tantrokta installation actually build in?
A Peeth Yantra is constructed and the deity installed upon it with his whole family; the Nyasa process is completed in all of them, subtly, in a movable installation. Then even a single mantra japa surrendered there nourishes all the connected powers — the eight Bhairavs, the Matrikas, the Yoginis, the Kshetrapal.
Who is Shri Yantra worship reserved for, and what should uninitiated practitioners establish instead?
Shri Yantra (in crystal, silver, or copper) and its ritual worship (Chakra Pujan) are for those initiated into Shri Vidya specifically — uninitiated individuals should establish and worship mild forms (Saumya Swaroop) of the Goddess instead.
Why consecrated tantric objects like a yantra or danda are never discarded
Taking the example of a Peeth Yantra many listeners had made — by a Hindu goldsmith, by hand, after checking the nakshatra — and then worshipped, the speaker says such things are never to be removed: what is invested in them is not just money but one's daily japa and tapa, and they are what will serve you in the future. Likewise the danda given after a Dattatreya yaag: once abhimantrit with such mantras it is fully able to guard the house for a long age. Calamities come more often than we know and are absorbed by such objects and by our punya; they begin to fail only when punya thins and pride sets in. So stay surrendered and free of pride, and learn to respect every tantrokta object you have awakened or received.
Installing a Batuk Bhairav murti at home: tithis and the first puja
A Batuk Bhairav vigraha can be installed on Ashtami, Chaturdashi or Purnima, on a singhasan or a red or yellow asan (a red or yellow cloth on the singhasan too). Before that, the speaker says, its pratham pujan must be done with one's own hands — as with any vigraha, Yantra, Mala or kavach, however much vidhi it arrived with: without pratham pujan its full kripa does not come, just as a bride's sanskar is incomplete until the bichhiya is put on. Bathe it in cow's milk and Gangajal, then in mild attar, rose water or agar water; a vigraha is bathed in panchagavya or panchamrit, wiped, smeared with chandan, given tilak, new cloth, flowers, dhoop-deep-naivedya, aarti and archan with its ashtottara shatanamavali. A coconut or lemon bali may follow — a daughter-in-law has her husband break it, and a pregnant woman does not do it at all.
The larger yantra with many petals is Bhagavati's, and the one with fewer is Bhagavan Shiva's Panchanan.
Until the full account is posted, the speaker says, understand only this much: the yantra that looks the largest, with many petals around it, is Bhagavati's yantra, and the one with fewer is Bhagavan Shiva's Panchanan. Keep doing the abhishek of all of them. He closes by saying a purashcharan should always be done having taken a sankalpa — without a sankalpa, how will a purashcharan happen at all?
The nitya pujan of every kind of divine yantra and kavach, and how the energy of a worn kavach is increased day by day
How the nitya pujan of every kind of divine yantra and kavach is to be done; how the energy of the kavachas we wear is increased day by day; and how they are to be used when the need arises. He says he will take some listeners' questions afterwards.
What are the main kinds of yantra?
Yantras are of several kinds. Of the chief ones ordinary people know, one sort is made for pujan and the other for dharan, for wearing. Going beyond those, one finds a great many yantras connected with use in a particular task. Of them all, the pujan yantra carries the greatest importance.
Pujan yantras vary by kula parampara and by ashrama, and in Kaliyug what is done is the Agam-ukta vidhan
Within pujan yantras there are many types again: differences come in according to the kula parampara, and within those yantras there is a classification by ashrama too — one for the grihastha, one for the virakta. He adds that Vaidik pujan is not possible in Kaliyug, so what is done is the Agam-ukta or Puranokta vidhan, Agam meaning the tantric vidhan.
Why is a yantra needed at all in Agam-ukta worship?
Because in Agam-ukta seva-puja the entire mandala of the deity is worshipped — all the parikars, all the anga vidyas, all the forms present in that deity's family, from the ten digpalas to the matrika group to the yoginis and Bhairavas. If there is any medium by which each one of them can be satisfied, he says, it is the yantra; no other means, special or ordinary, is so easily obtained.
The rishis — or Bhagwan Sadashiva — made the yantras, and the yantra is the complete form of the mantra
He says the creation of yantras was done by the rishis and munis — or rather, by Bhagwan Sadashiva — keeping exactly this matter in view, and that each deity has their own yantra in which the pujan connected with their forms takes place. Yantra and mantra, he says, are in a way each other's complements: the yantra is nothing but the complete form of the mantra.
From Shadakshari to Dashakshari the letters and their deities shift place inside the yantra
In Shadakshari, that is japa with the pranava, the form of the yantra stays the same, but the place of the mantra's letters within the yantra, and the place of the deity connected with each letter, changes. Going on to Saptakshari, Ashtakshari, Navakshar, Dashakshari and mantras such as Om Bhagavate Rudraya, the form of the yantra also gradually changes and so does the place of the deities.
Across Bhagavati's Ashtakshari, Navakshari, Saptashati mahayantra and Baglamukhi yantra much of the form is shared
The same holds in the forms of Jagadamba: for the Ashtakshari mantra the form is one, in Navakshari it is different, and very often there is similarity too. In the Shri Durga Saptashati mahayantra and in the yantra of Shri Bhagavati Baglamukhi — the mool yantras, the ordinary ones that may broadly be worshipped — you will find a great many similarities.
How much does the geometry of a yantra actually differ?
Take it as almost 100 percent, he says, that the drawing — the geometrical views you will see — will be alike. There is no special change: the bindu remains in the middle, then the trikon, then the shatkon, then the ashtakon, then the kamal, the bhupurs, the vrittas. The number of vrittas can be more or less, and that depends on the mantra.
The mool form itself changes only when the krama is carried further — as in the Pratyangira form of Pitambara Baglamukhi
In Bhagavati Pitambara Baglamukhi's mool yantra, as you move through the krama — from Trayakshari to the Ekakshari mool, or into the Trayakshari and Ashtakshari — the form still holds; but if you then begin advancing further in the krama, difference begins to enter even the mool form. Go into the Pratyangira form of Pitambara Baglamukhi and you will see the difference in that same yantra.
What is the Bisa yantra?
The Navarna yantra is very famous. In Navarna, he says, people know the Bisa yantra — he would not himself call it Navarna, but people have seen a great deal of the Bisa yantra, of which the saying current among tantrics is that whoever has the Bisa, what harm can Jagadisha do him.
Can one and the same yantra serve pujan, wearing and uchchatan?
Yes. Bisa yantras are found of various kinds — connected with wealth, with protection, and the most fierce of them, which is held to be Bhagavati's. But that same protective yantra of Bhagavati, made for wearing, is also obtained for pujan, and is also employed in kamya prayoga for uchchatan. What changes, he says, is the direction of the lines drawn, the ink, the pen, and the time and tithi at which the pen was fetched.
What material should a yantra be made on?
For the purpose of dharan, one may make a symbolic yantra on the shell of the kavach; or, if making it fully solid, make the complete yantra properly in that manner — that will work too, but it will be visible, and many more vidhis then attach to it. Chiefly, he says, get the yantra made for pujan on metal.
Which five things must a sadhak have perfect?
He recalls a video from two or three years earlier: mala, yantra, asana, mantra and vastra — these five things should be perfect with oneself. The first of them concerns one's own body, and the first thing on the body is the cloth; vastra has its importance at the time of sadhana.
How are yantra, mantra, guru and the aradhya one and the same?
Yantra, mantra, guru and the form of your aradhya — these four, the chatu swaroop, should all be one and the same form. The deity's form with its parikars is seated in the yantra; the mantra is itself the form of the yantra. So yantra, mantra and deity become one, and the fourth is the guru, who is directly of the form of the deity.
The energy japa produces has to be gathered, collected, and projected when the need comes
The main question here, he says, is how the energy that is produced when we do japa may — joined with the right vidhi vidhan — be gathered in one place, be collected, and then, when the occasion comes and the need arises, be used or projected.
What is the simplest daily practice for a deity's yantra?
The fourth thing is the deity's yantra, upon which all the japa is done, on which their abhishek, tarpan and pujan are performed and the deity's entire family is satisfied and blessings obtained. The simplest vidhi with which one can carry one's aradhya's yantra, he says, is: if nothing else, do their abhishek as a daily rule. It will not take more than five minutes.
Where a yantra comes from, and why the state of the craftsmen limits what is available
For the abhishek, he says, suppose it is Bhagwan Shiva's yantra — or take Bhagwan Dattatreya's: you are doing Bhagwan Datt's seva-puja and have some yantra connected with him, whether obtained through an anushthan, made by yourself, had made to order, or one whose nitya pujan you do. The only difference that arises is of the vidhi — from where it will be taken, in what condition and by whom it is made. The condition of the craftsmen, he says, is very pitiable; Sanatani goldsmiths are hard to find, and so a great many such things are available to us only within very narrow limits.
Is abhishek alone sufficient as a pujan of the yantra?
Yes. Begin the recitation — "Om Mahasiddhaya Namah Dattatreyaya Namah" — go on reciting your own mantra and keep pouring the stream of water over the yantra; the abhishek is done. By abhishek alone, he says, the complete pujan of that yantra takes place. If you know nothing else and do not wish to do anything, do nothing — just perform the abhishek of the yantra, and the abhishek of all the deities present in it happens together.
How should a yantra that has gone yellow be cleaned?
Where much seva-puja has been done the yantra turns wholly yellow — with sandal and tika going on it, with milk, curd, butter and ghee. To clean it, he says, do not use any chemical powder: use the coarse grit of sugar, and it will shine very well. After the abhishek put a little of the grit on, add a little water, and rub it well.
How long will a metal yantra last?
Therefore, he says, birth after birth will pass over its coming loose, its breaking, its being effaced — it will never be effaced. That yantra will remain at your place generation after generation, until someone bends or breaks it with his own hand.
Only force breaks a yantra; sugar grit and then abhishek bring the gleam back
Even in washing and wiping it will break only if someone applies great force and bends or breaks it; with the ordinary seva that should be done, it will never be effaced or broken. So without anxiety wash them well with sugar grit, and after that do the abhishek over them with gandhodak, with milk, with whatever you wish — the yantra will begin to gleam. It stays gleaming always, he says, especially the silver one.
Why does a copper Dhanada yantra turn black again so quickly?
Whoever has a Dhanada yantra will mostly have a copper one, and with copper, however much you clean it, within half an hour the blackness returns — from the water or from the flowers offered. He says he himself has them, and that he does everything in daily seva-puja that his listeners do, so a little labour is required; cleaning them and bathing them daily takes time.
Must the yantra be polished every single day?
No. If you cannot clean it so well daily, cannot make it shine, and do not have that much time, there is no difficulty — it will not become dirty in one day. Sitting down even one day in a week, or one day in ten days, clean it once with sugar grit when it seems to you that it has gone yellow, and it will shine; for the next ten days it will go on shining comfortably.
On what should the yantra be seated?
All the deities are satisfied, he says; do their abhishek, wipe them well with cotton cloth, and they are dry. As to the asana: one way is to keep it standing, which may be done and is no difficulty. The second is to have a chowki-like asana, spread a cloth over it and seat them upon it — just as, if a Shri Vigraha is to be placed over a yantra, the yantra is placed on the chowki and then the Shri Vigraha. Keeping it that way, he says, is more fitting.
Without time for the seat-by-seat archan, do the abhishek and put the tilak on the mool in the middle
If you do not have that much time it is no problem, he says — do not let any doubt at all come into the mind that this could not be done. Those sadhaks who go to the brihad level, whose life's only aim is seva-puja and who have no other work, should do that much; whoever has his own work should just do the abhishek, and apply the tilak on the mool in the middle.
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.
May naivedya be placed on the yantra?
No — do not place naivedya on the yantra. The naivedya is the bhog offered before them. It is at the time of archan that things are placed on it: if you wish to do archan by the sahasranama or by the satnaam, with raisins, cashews, makhana, lotus seeds or some other substance, then you may place these on the yantra.
What is offered to a yantra as its vastra?
A vastra should certainly be placed over the yantra. It is not necessary to offer a whole sari and dhoti. Cotton mauli thread is easily had in the market and everyone uses it: keep a large bundle of it. He does not say to offer a new one every day — if you have the time, offer a new one daily; it takes hardly five seconds. Wind it round your hand five, seven or nine times, make a small heap, break it off, scent it lightly, and place it on the yantra.
What is the fruit of offering a flower grown at home?
If you have planted even one flowering plant at home and even one flower blooms on it daily, offer that one flower on that yantra, and the fruit of offering gold to the whole assembly of deities will be obtained — gold, he repeats. A flower planted at home and tended, when you offer and dedicate it to the deity, brings from the deity the very fruit of offering gold.
The Devi Suktam is recited at the abhishek of Bhagavati's yantra, and serves on any yantra at all
If it is Bhagavati's yantra, the abhishek will be done in just the same way; at the time of abhishek recite the Devi Suktam. And if, after the abhishek of Bhagwan Shiva's yantra, you recite the Devi Suktam and offer a bel-patra on it, that is very good. The daily recitation of the Devi Suktam serves on any yantra at all, he says — whether Bhagavati's, Bhagwan Shiva's or Bhagwan Datt's — because shakti is seated in all of them.
What must be done to a yantra or kavach after a sutak or patak?
Keep one thing in mind about that yantra, he says: whether it is a kavach, any kavach at all that you wear round your neck, or any yantra — after a sutak or patak has attached, have agni sparsh done without fail.
What must be offered on the yantras after a sutak or patak?
On every yantra, he says, you will recite the Tantrokta Devi Suktam and make an offering. Whenever a sutak or patak has fallen, then afterwards too, if possible, at least 27 paths of the Devi Suktam should certainly be recited and offered upon all the new yantras whose agni sparsh you have had done. It should be done on all the malas as well, and on all the kavachas.
How the 27 paths are counted and when the flower is offered
Speak the 27 paths only on the yantra; on everything else — the kavachas, the malas — offer even one path each. Take 27 flowers, or if you have only one flower take that one; keep some material to count 27 with, whether a mala, laung, elaichi or supari, or count on the kar mala. Offer the flower on the yantra only after you have done its abhishek, had its agni sparsh done, performed the abhishek again, seated it in its place and done the shringar. Then recite any Tantrokta Devi Suktam — it must be a tantra one, he cautions. With the re-establishment, every dosha and difficulty is removed at once.
Why the yantra's energy has to be restored after a sutak
Doing all these things, he says, keeps a sadhak's energy intact and prevents its decay — because in a sutak there is an arrival of a great many deities, upadevatas and nikrishta devatas, and an arrival of malefic powers. At that time it is the yantra's own energy that gives you protection. Once the sutak is over, when you do the abhishek and the samarpan with this much japa, the energy comes back into a fierce state and whatever you have done of one, two or three years of japa remains intact. There is no decay in any case, he says; what goes is the matter of dosha, and grace is obtained besides.
A shatarchan with the Datta mala mantra brings the grace of the whole Datta mandala
If you have time, do a shatarchan. Doing japa of Bhagwan Datt's mala mantra and making the offering upon the yantra brings the grace of the whole Datta mandala; reciting his Vajra Panjar kavach and making the offering brings a divine kavach and a divine blessing.
What is common to everyone daily, before the brihad practices begin
A yantra can be given tarpan too, he says, but that is going a little into the brihad. Everything told so far should be done by everyone as a daily rule: as much abhishek as you can, and after that the japa of their stotra and satnaam, offered on the yantra; and whatever kavach or mantra you do gets offered on that same yantra daily. When the yantra's colour fades — from sandal, from roli, and because the colour of sindoor sometimes does not come off and a slight redness stays — you will have to put sugar grit on and rub it well four or five times. This much, he says, is common for everyone.
When does a yantra need tarpan, and which yantras is it done on?
The need for tarpan is warded off especially where there is any problem connected with the pitrus. It can be done on any yantra you may have — the Panchanan yantra, if you were in the anushthan all of you do together; Bhagwan Datt's; Bhagavati Durga ji's; the Bhagavati Chandika Saptashati yantra; Bhagavati Bagla's. Two or three, he says, is what most people will have. The Dhanada yantra is a separate matter: its full vidhi vidhan has been given before, and it goes the same way, but tarpan is not needed on it.
Why tarpan on the Dhanada yantra does not give the fruit one wants
In the Dhanada yantra there will be abhishek and archan, he says, but do the tarpan in the others; if you do tarpan on that one, the fruit will not come according to the desire we have. The reason is that the chief thing there — the Dhanada swaroop of Bhagavati Parvati — is especially for the obtaining of wealth, for freedom from debt and loans, and for the path of dhan. She stands as the pitrus' descendant too, but her form is dedicated to something else.
Why the Panchakshari japa keeps every worn kavach nourished
If you recite a kavach and offer it upon the yantra, the effect of the kavach also increases — suppose someone wears a Neelkanth Aghor Yogini kavach, or someone wears Bhagwan Panchanan's kavach. Whosever kavach it may be, the japa of Panchakshari is for every single person: whether or not one has the Panchanan kavach, do the japa of Panchakshari. Then the mool energy of every kind of kavach you wear will always remain, because Panchakshari is never to be used for a prayoga. It keeps your atma always nourished, and the kavach you have worn near your heart, near the anahata, will always stay nourished. Everything else may be used for prayoga, he says, but since Panchakshari is not to be so used, it keeps your kavach nourished in any case.
When a prayoga has to be done for someone, bali must be used
Whenever a prayoga has to be done for someone, he says, use bali without fail — especially of the kavach or of the yantra. He then turns to a listener's question before setting out the example.
How the extra abhishek for the prayoga is done
When the prayoga is to be done, first the daily rule of seva-puja is completed. After that, again, comes the abhishek: now you will perform an abhishek — since the person has some disease or suffering, if you are doing the abhishek with milk itself — and in it you will now take the sankalpa: yes, whether it is your brother or some other person, for their sake we are now doing this complete pujan; kindly quell these diseases of theirs.
What does the Kalika Mahapuran say about Ashtami and Navami worship here?
It is also described in the Kalika Mahapuran that if any sadhak, on any Ashtami or Navami tithi, inscribes the separate mandalas of Bhagavati Pancharupa Kamakhya Devi and worships by the independent pancha-tantra — but all of that, the speaker says, then issues from your own kula parampara, in the manner in which pujan is done by vidhi vidhan in the kula parampara. Put plainly: if you have received mantra diksha, do it accordingly. And if you perform yantra archan and pujan, then go to Kamakhya ji sometime; if you have done at least a hundred shatarchans of your yantra, take your yantra along, and sitting near Saubhagya Kund do the mandala pujan, abhishek and shatarchan you know.
Which Rudraksha goes with a Chandika Yantra?
With Bhagavati Chandika, the nine-mukhi Chandika Rudraksha alone, if there is one, is plenty. Beyond that, if you wish to keep a Mandal or a Panchayatana, that is a separate matter.
What happens if a single letter of a mantra shifts?
If you are doing the Shadakshari, he says, then first know the vidhi vidhan; if even one letter goes here or there, the nature of that mantra changes. The yantra vidhan of the Panchakshari, the whole mandala vidhan, is different, and that of the Shadakshari is different. What you are speaking of, attaching the Maya beej, will change it; when it becomes Shadakshari, everything changes. Knowing these subjects and knowing the nyasa procedure and the like, only then should one do it — the nyasa of each will also be different.
Can a tantric take away by deceit a yakshini walking with you?
Asked whether, if a shakti such as a yakshini from a yantra begins to walk with you in an unseen form, some tantric can take her off by deceit and keep her with himself, and whether the shakti does not resist in such a case, he answers: no, she does not. You will labour, but you do not have the knowledge of how to keep them with you or keep them in protection. The person before you has such a vidya; giving a vachan and using his own vidyas, he can take her off and keep her.
Can 27000 Navarna japa be got done by a pandit in Shakambhari Navratri to wear a yantra?
A listener wants to have 27000 japa of the Navarna mantra done by a pandit ji in Shakambhari Navratri and then wear the yantra. Yes, brother, absolutely you can do it, the speaker says — the pandit ji will tell you how and by what vidhan it is to be done.
What should be done with the yantra when the household worshipper must travel?
A listener says nobody else in her house does any puja — not her mother-in-law, father-in-law or husband — and that she must go to her maternal home for some days, and asks by what vidhi to take it. If nobody in the house is going to do the daily abhishek and panchopachar pujan, the speaker says, then to take it along, a change of place, the transgressing of the threshold, is not proper. Nor can you leave them. You can do one thing: take a red cloth, of pure cotton, and scent it by applying itr and the like. Wrap the yantra on all four sides — that is, cover them with that cloth. Show dhoop and deep. And make a prayer to them that after so many days, when I come, I will again do your seva and pujan.
What should someone crushed by tantra badha with no relief do?
To those who send personal messages saying there are many tantra obstructions in the family, who are wandering everywhere, talking to many people they have heard on YouTube, and performing many anushthans without being able to repeat any one of them, the speaker gives one suggestion: instead of wandering, if your faith is in Bhagavan Narsingh, from Devshayani Ekadashi to Devprabodhini Ekadashi do a hundred and eight paths of the Narsingh Kavach every single day, and if able, have a Narsingh yantra installed in the home by a learned sadhak, a Vaishnav sadhak, or anyone with knowledge of this subject.
How many Yantras should a householder keep at home?
One only — of the Ishta, made with full procedure. The five- and ten-rupee coloured Yantras are cast from recycled plastic and household waste sold to scrap dealers; it is this impurity, and worship performed in it, that causes the difficulty.
A Yantra is the deity's house, and it asks for Avarana worship
Showing incense and a lamp is not worship. A Yantra is the deity's house and their whole family is situated within it — and you cannot perform the Archana, Pujan and Avarana of even one, yet you set up a flood of them at home.
How should a Yantra be obtained?
Ask your guru to have one made, or arrange it through a goldsmith you know, working with your own priest.
The Avarana material is withheld because it would be copied and misused
Because it would be copied, reproduced and misused. The speaker cites the Saptashati's thirteen Avaranas, ten of which are worshipped, and notes that the commonly available ninth Avarana omits the Bhairav worship — detail he does not want handed out and copied.
How is a perfected kavach used?
Asked whether the benefit of a kavach comes merely from wearing it or whether it is used in some other way, he tells Rakesh Sharma ji that when you recite the kavach regularly, it stands written in the phalashruti. The vidhi of perfecting it happens once; after that, when you recite daily, its benefit will keep coming to you of itself. Secondly, if you write out the whole kavach and wear it, that too gives benefit; or a protective yantra of the deity, of whichever shakti's kavach you have perfected, is constructed, consecrated with the kavach, and worn after havan and the rest.
How is a granth kriya cut?
First of all, if for instance you are doing the sadhana of the mala mantra of Bhagavan Dattatreya, then when at least 11000 japa of it is completed, after that you have to make a yantra of the Kshetrapal upon the ground — drawn with rangoli, with the earth smeared with cow dung and so on — and upon it, in each corner, in whichever compartment, in all the corners, the pujan of different gods and goddesses will be done.
Vighnasura's Vighnaraja Ganapati yantra over Lalita's army is the pauranik example of prayoga-induced laziness
The speaker grants that grahas and nakshatras have their own effect too, but for a tantric prayoga he gives this example: Vighnasura constructed and placed a yantra of Bhagavan Vighnaraja Ganapati over the army of Bhagavati Lalita Tripurasundari, on account of which laziness came to be present throughout the whole army — and because of that tantric prayoga Bhagavati Lalita Tripurasundari had to invoke Mahaganapati.
How is the last avaran of the Durga Saptashati yantra worshipped?
Asked whether in the final avaran of the Shri Durga Saptashati yantra's avaran mandal pujan one does as in the other eight avarans, or only releases rice on the yantra, or both, he says there are two matters. First: if you are performing the pujan of nine avarans, then in the ninth avaran there is the pujan of the ayudhas of the Kshetrapal in the final avaran; and there is the pujan of the ayudhas of the ten Dikpalas.
What is done if one has gone into the tenth avaran?
And if after that you have gone into the tenth avaran, he says, then those shaktis by way of the Aindri shakti — the mahashaktis connected chiefly with the kundalini shakti of the ten Dikpalas — if you are performing their pujan, then for that it stands that the pujan is to be done beside the kalash. But a kalash will not always be installed. So you will do the same thing on the yantra itself with jal and akshat, or whatever else you have used for the rest.
How should one perform the nitya seva of Purnagiri Maiya?
Asked how to do the seva of Purnagiri Maiya and which mantra to utter for the nitya seva, he says that among the 51 Shakti Peeths, and the mool aadhaar peeths, whenever the pujan of any shakti or any devi takes place, the pujan of Bhagavati Purnagiri Peeth and Jalandhar Peeth and all of these certainly happens. So do the pujan according to Maai's form, or according to the mool form; and if you are not initiated, proceed according to the first mantra of the Argala, or, if you wish to go into the brihad form, according to the yantra of the Durga Saptashati.
What is the shodhan procedure for a mala, yantra or kavach?
Even know this much, he says: for the mala on which you are doing japa, for the yantra on which you are doing pujan, or for the yantra about which you are telling someone — there is a complete vidhan, in a very broad form, for when its re-pratishtha and its shuddhikaran are to be done again, from time to time, according to the paksha in which and the manner in which you performed it. This is what is called the process of shodhan. Whether it be of a yantra, of a mala, or of a kavach — it exists for all of them.
How should yantras and vigrahas be maintained daily?
However many yantras there are, he says, have rudraksha malas worn upon all the yantras. The abhishek of all of them happens daily. Make a separate system for the Shri Vigraha and a separate one for the yantra. On hearing it, it will seem a very heavy process, but when you acquire the practice, when you are a sadhak and such practice has come, then make a sequence for all of it and within an hour it will be done in a flash. The abhishek and shringar process will run once, according to the vidhi; then, sitting comfortably on the asana with the vidhi vidhan, the second process, and then for all of them the avaran pujan and the rest of whatever is due. He stops there, saying he will not tell more or people will start including it.
Abhimantran and yantra processes are withheld because capable people do not come to YouTube for them
The process of doing abhimantran, and the use of a yantra and so on, he says he does not tell for this reason: that people capable to that degree will hardly come to YouTube to look for it, and even if they learnt it they would hardly do it. They will only listen and move on. Those who have to do it really ask, and they also do it.
What should be done when a relative repeatedly performs abhichaar on the family?
A listener who worships Mata Kali and Bhagavan Shiva says an uncle who has learnt vidya repeatedly performs abhichaar — not on him, but his father keeps falling ill. The speaker answers: first, in Gupt Navratri try to complete at least 1100 japa of Bhagavati Kali's kavach, and write her beejaksharas on bhojpatra as a yantra, made by a learned person or by yourself in a pure state on the very first day, in a good choghadiya, in Amrit kaal, with the praan pratishtha vidhi if you know it.
If husband and wife both do the five lakh japa, is everything doubled?
Avadhesh Pandey ji asks whether, if he and his wife both wish to begin the five lakh japa, all the materials told will be used in twos. If you wish to do the five lakh japa of Bhagavan Dattatreya's sadhana, the speaker says, then whatever the vidhi-vidhan of pujan is, it will be one only. If husband and wife are doing it, nothing is to be done in twos. Only the Yantra that is being made — the two yantras to be worn and worshipped — will be separate, yours separate and hers separate; besides that, the Mala will be separate for both of you. All the rest of the pujan, whatever bhog is offered, whatever flowers and prasadi there are, will be in one place only, not separately.
Twelve months, with a Shiva yantra or rudraksha worn alongside
If you do this thing for twelve months, and along with it, if possible, go about wearing a yantra related to Bhagavan Shiva, or a rudraksha — whatever is right and seems proper to you — then by the grace of Surya a great deal is attained.
Archan and tarpan on the tantrokta yantras must be added to the japa
Whichever devi or devata you have been japa'ing for years, you should obtain their tantrokta yantras and do both archan and tarpan of them. Tarpan is not only of the pitrs, he says. When you do tarpan on the yantras of the devi-devatas with their sahasranama, then they will be satisfied — and anant grace is done when tarpan and archan take place.
Can all the swaroops of Kali, and the Kali kula devis, be worshipped on the Kali yantra?
Asked whether the sadhana and puja of all the swaroops of Maa Kali can be done on the yantra of Bhagavati Kali, and whether the pujan of all the devis of the Kali kula besides her can also happen there, he says: when we go along taking any one shakti, then certainly, related to Bhagavati Kali, you may do the pujan of her sixteen Nityas there, in the ang vidya.
One sadhak doing archan-tarpan of the Kali yantra had darshan of the saumya form at the Ajna chakra
There is one more sadhak, Vikas ji, he says, who reported that he was doing archan and tarpan of the yantra of Bhagavati Kali — he has been a good sadhak for a fairly long time and does sadhana over long periods — and said that all at once, as soon as he completed the tarpan, he had darshan of the saumya form of Bhagavati at the Ajna chakra for some moments. It was very saumya indeed, and from it he obtained peace.
Can the puja of the Dhanda yantra be done in Navratri?
Yes, it can absolutely be done in Navratri, the speaker says.
Accept a ratna, mala, yantra or kavach only with firm faith; otherwise refuse and learn the vidhan yourself
The speaker says that when someone gives you a ratna, a Mala, a Yantra or a Kavach, either your faith in it should be firm and you then follow its rules properly, or — if the other person is merely convincing you while you do not believe — refuse it and say plainly that your conviction is not firm. Instead, learn about it: he lays out in his videos how a kavach is composed and consecrated precisely so that you do it yourself, keeping outside help as the last option. You learn by trying: of ten vidhans you may manage four, next time five, and in six months to a year you will have learned everything, because everything has a vidhi-vidhan.
May a Durga or Bhairav yantra be made within the five days of Diwali?
Asked, with reference to what he had said in a video about the peeth yantra and about doing it on a good day, whether a yantra of Durga ji and Bhairav ji may be had made within the five days of Diwali, the speaker answers: absolutely, have it made. On an auspicious day you can certainly do it.
What do the granthas say about keeping a mantra secret?
If you look at any book or grantha connected with a tantric guru parampara that was written later, it is very often said: this mantra should be kept secret like the kulavadhu, this yantra should be kept secret like the kulavadhu. That is why the japa mala is to be kept in a gomukhi and not worn — because any other person who takes darshan of it will also obtain that punya.
When is one being cheated by a guru?
If you are being asked for deeksha for every mantra, if you are being told to give 11000 and then you will get the deeksha of this mantra, give 21000 and you will get that mantra, and the japa is to be done only after taking deeksha — then it is a straightforward matter that you are being cheated. There are only two or three things for which, wherever a right guru parampara runs, money is involved: when you become initiated before someone they give you a mala according to their parampara; if you are being initiated in the tantrokta vidhi they give you the yantra and its full vidhi vidhan; they give the japa mala, the dharan mala, the kavach. These three or four things, and money is involved only once.
Can til be used in place of rice in the avaran puja?
Why would you use til in the place of rice, he says — in the place of rice, rice alone will be used, not til. For the other substance you may use a flower if you wish, but til should not be used in that way. Til you may use at the time of tarpana — when you are doing tarpana upon a yantra — and not at the time of archan.
What is the full tantrokta method for a Shukra ratna, and the japa count?
If you go into the complete tantrokta method: make the Shukra tantrokta yantra, and at the root, at the place where the kalash is established in Shukra's name, establish the ring there; and then whatever japa of Shukra there is, four times that japa should be done in Kaliyuga. Even doing nothing so elaborate, at the minimum 8,000 or 9,000 japa should certainly be done; for Shukra, at least 6,000 japa should certainly be done.
Should the triangle in Bhairav worship be upright or inverted?
Keep one simple thing in view, he says: if you go inside it, take the triangle only so far as that there should be a triangle, and accept that much. The reason is that the triangle at the time of giving bali is one thing, the triangle at the time of havan another; if you are doing yantra pujan the triangle in that is another; in the svarup of Bhairav the triangle is another; the triangle of the Kashi kshetra is another — a great many distinctions arise. So make the triangle; the triangle stands as the symbolic form of Bhagavati and of Bhairav. Make the triangle and do it; that much will suffice and no dosha will attach.
The kinds of sukshma sharir were covered in an earlier live, and a yantra needs the basics first
The question about the kinds of sukshma sharir he has described very well in an earlier live: how many kinds there are, and along with that which of them is how powerful, what modes of imbalance occur on its entering a body, and how and what should be done. As for the vidhi of making a Batuk Bhairav yantra: how will you make it, he asks — the beginning things of the yantra will first have to be learned, and only after that.
Tarpan of Bhagavati Pitambara to make an ugra shakti saumya
If everything preparatory was done and trouble still grows while the sadhana is repeated, the speaker says the first thing is the sahasrarchan of Bhagavati Pitambara and her Tarpana, and the tarpan of her Yantra: when a shakti begins to turn Ugra, she is made shant and saumya by tarpan. He gives only a small general outline and says one's guru will tell the rest: raw milk of a single-coloured cow if one can be found, with haridra and Kesar mixed in, done in one's own janma Nakshatra (any paksha, any time), before a picture of Bhagavati that will not spoil when wet; for a 108-name tarpan, 108 Bilva patra are dipped in the milk one by one, lifted with a little milk still on them, and offered with one name of Bhagavati and "tarpayami namah" each. By this her ugrata is quietened, the sadhak's Aura that could not receive her energy turns saumya, and whatever the underlying cause, mantra dosha, devi dosha, a Shraap, Pitru Dosha or other doshas, the japa one is doing becomes auspicious in its fruit.
Why are the Bhairavs missing from many avaran pujan texts?
These chief eight Bhairavs and the Ashta Matrikas are worshipped in every yantra: in the yantra mandala of whichever gods and goddesses there are, the pujan of the Ashta Matrikas certainly takes place, and along with them the Ashta Bhairavs certainly are there. But in avaran pujan and the rest you will find various kinds of difference, and at many places the description of the pujan of the Bhairavs is simply not given. He says he does not know the reason; each will have had his own.
What is inside a Durga Saptashati yantra that people do not see?
If some small yantra, say the yantra of the Durga Saptashati, has been given to you — do you know what is in it? People will say yes, fine, leaves and flowers are drawn on it, the puja of Durga ji takes place, nothing else, akshat, pushpa, gandha. But when you understand the whole science within it, then you will know how precious it is for you — and then you will know that in it, along with the Ashta Matrikas, eight Bhairavs are worshipped, and along with the sixty-four Yoginis, sixty-four Bhairavs are worshipped.
Before ordering a yantra one must ask who will make it and how, because the craftsmen it is outsourced to matter
So much confusion has spread about yantras that one hardly knows what to say, he says. A few days ago someone posted a silver yantra, offering to have one made for anyone who asked. A maharaj ji enquired — brother, how will you make the yantra, what will it cost — because he is very conscious that what a sadhak has should be of the right kind. In the discussion it emerged that the yantras were being made by outside craftsmen the seller did not know; the answer given was that there are no craftsmen left among us who do the fine work of shaping the leaves and bending the wires, and nobody wants to learn it.
Should a Shri Yantra be kept at home without Shri Vidya diksha?
He says the Shri Yantra will now be found house to house — such a profound thing, whose yantrarchan and the rest is very difficult without Shri Vidya diksha. But how many houses will you find in which a Shri Yantra is kept? The Shri Yantra has been marketed the most. Ask who and who is worshipped in it, in the middle — they do not know. How many kinds of Shri Yantra there are — they do not know. They know only that it is the yantra of Lakshmi ji.
Who should make a yantra, and under what conditions?
A yantra has a whole science, he says, and it depends on the chief hours of the person making it. Pushya nakshatra has just gone — how many yantras will have been made in Pushya nakshatra? Who will make them? Those who make them according to vidhi. But what kind should the maker be? When he makes a yantra he should be doing smaran of the names of Bhagavati, or japa of the guru-given mantra, and should begin in the order in which the avaran is formed. Ordering one from an unknown craftsman — what he had eaten or drunk before making it, who is making it, when and how — and then worshipping it at home is, he says, a big dosha.
After the beej mantras come the mudras, then the avaran vistar and the peeth pujan
When those are learnt, then learn it with the mudras — which mudra is to be shown in which avaran, after how many mantras it is to be shown, how each one differs, where the dhyana is and how it is to be done. When those are learnt, after these three or four things, then learn the avaran vistar — that we are now up to the ninth avaran, how we shall do the tenth and the eleventh, how the twelfth and the thirteenth. Learn that, and learn the peeth pujan.
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.
Where is the written mantra placed?
On a high place, never directly on the earth. It is described that if we let it touch the earth directly, the splendour of that mantra is carried off from us. Tantra also describes that the Dakinis — Bhagavati's Dakini powers — carry away the mantra's entire capacity, and whatever Prokshan you had done becomes an utter blank.
What must the Guru Danda never be used for?
Never use it to cause anyone harm. Whatever Tapo-bal you have earned will all be finished. A Danda strike would give a hundredfold the effect of the Yantra-striking described in the Tantra texts — and you would bring about your own destruction, because once the Guru mantra is gone, what is left to you.
How is a kavach made, for those who cannot make one themselves?
The vidhi of making a kavach has been told on the channel, he says, for those who cannot make one themselves and do not know at all how the pen is to be made. A lekhani is made from the wood of the bel tree, for writing the yantra and the kavach. First an invitation is given to the tree at an auspicious muhurta, and it is brought the next day. After that, ashtagandha and the rest are prepared and it is written upon bhojpatra. After the writing, their pratishtha takes place.
What follows the writing of a kavach or yantra?
According to what it is — as a yantra, as a kavach — their praan pratishtha and the rest is then done, nishkilan and the rest is done, and after that their japa begins.
A mantra is the deity's body in sound; infused into a geometric diagram, the same shakti becomes a yantra.
A mantra is understood as the deity's subtle body in phonetic form — sustained japa is said to bring the practitioner into complete identification (advaitam) with the mantra's consciousness — and when the same mantra-shakti is infused into a geometric diagram, it becomes a yantra, a two-dimensional counterpart used in worship and meditation, such as the Sri Yantra of the Srividya tradition.
A yantra-archak sadhak complained that nothing at all, good or bad, was happening to him in the Kalika Yogini sadhana.
A very good sadhak messaged him that day saying that in the Kalika Yogini sadhana everyone's experiences have been posted, but nothing at all, good or bad, is happening to him — and that he would at least have had the satisfaction if something wrong had happened. Think of it, the speaker says: people are so stuck behind experiences that they say they would be pleased even if something went wrong. And this is a sadhak of a very high level, who performs the archan of the tantrokta yantra so well.
What should be done if the neighbours keep casting nazar on the house?
Asked about neighbours casting nazar, the speaker answers: do the bandhan of the chaukhat. Install a yantra of Panchmukhi Hanuman ji and the like upon the chaukhat — if nazar is falling upon the house again and again.
Establishing Dattatreya as adi guru and beginning the Datt mala mantra on a Purnima
The speaker says the dattatreya-mala-mantra japa is begun on the Purnima of any month; if begun on Margashirsh Purnima, that day is Dattatreya Jayanti. At home one may establish a vigrah of Dattatreya smaller than six inches, or a Dattatreya Yantra, or do the japa before Bhagwan Sadashiv without either. A sadhak with no Diksha at all who wants one in physical form should establish Dattatreya as his first, adi guru — either the vigrah or the yantra, or the yantra wrapped in yellow cloth with the vigrah placed on it. On that Purnima, he says, do abhisheka with panchamrit, dress the vigrah well, offer dhoop, deep and naivedya as one is able, and light a ghee lamp with a little haldi added to the ghee.
What besides japa may be performed on Holika night?
Besides naam jap and mantra jap, sahasrarchan and the mandala pujan of yantras. Of the Shri Yantra in particular there is a great mahima; so too of the Saptashati mandala yantra of Bhagavati Durga, and of Mahakali together with her full fifteen nityas — sixteen nityas — when the archan of her complete yantras is performed along with the purva nityas. Of that it is said that kripa is obtained in a single night.
What is said of yantra archan done on a mountain peak on the nights of Holi and Diwali?
Against a whole year of effort: if on this night of Holi, or the night of Diwali, one goes to the peak of a mountain and performs yantra archan and avaran pujan, the shaktis being pleased grant kripa at once to those whom we take as our aim and make our sankalp for. The kripa of the Vidyadhars especially is obtained swiftly.
Why are yantras that combine many deities on one plate a foolish practice?
He attacks them. People say of a yantra that it is only circles and straight lines drawn. The fashion now, he says, is that ten or twelve yantras are set inside one yantra — ten Mahavidya yantras inside a Baglamukhi yantra, a big plate with each of the ten Mahavidyas drawn separately, hung in a room as a Sarva Badha Mukti Yantra. He calls this a great foolishness done for the sake of business.
Why is a yantra not to be treated as a decoration?
Because there is a rule; it is not an object of decoration, and you are decorating with it. It has its own maryada, and a whole family is contained within it. If you treat it in that way there will be difficulty, and yantras of that kind should not even be kept.
How does yantra archan differ from mantra japa alone?
Yantra archan has a very distinctive place of its own. When a yantra is worked and its avaran pujan done, the shaktis that receive satisfaction give great kripa. In mere mantra japa an exchange of energy is taking place; but when you perform the tarpan of a yantra — one built by the fully distinctive method, not these market yantras — that is another matter.
What is obtained through a yantra?
A great deal is obtained through the yantra — by doing archan, by doing tarpan, by doing its abhishek, and by the special archan of the anga shaktis present within it.
What specific results does yantra archan give?
The dosha of akaal mrityu goes away. If you have a short lifespan, or diseases connected with it that are to come in the future, those diseases become small instead of great — a form that gives its effect quickly. Work blocked for a long time is at once accomplished. And where some devata or upadeva shakti is angered with you and the matter cannot be resolved, if you do yantra archan at these particular times kripa certainly comes.
Whatever one can manage according to capacity and time — mantra japa, a path of the puranas, stuti, naam lekhan, yantra archan or abhishek — must be done rather than let the time go empty
Everyone should take advantage of these particular times and not let them go empty. Whatever one can manage — mantra japa, path of one's puranas, stuti, naam lekhan, yantra archan, their abhishek and the rest — as much as one has capacity and time for, that much should be done.
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