Yogini
Every question on the site tagged Yogini, each answered from a timestamped source rather than a summary written from memory.
A class of female Tantric deities/attendants, often grouped in a set of sixty-four (Chausath Yogini).
211 notes from our sourcesNotes from our sources
Does missing a day of the 64 Yogini Namavali cause harm, and when is the ideal time to chant it?
No — missing a day or two carries no harmful side effect since it is a hymn of praise rather than an evaporative ritual; outside of Navratri, the ideal traditional period to chant the 64 Yoginis is from Ashtami through Chaturdashi of the lunar fortnight.
Three kinds of practitioners on the tantra marg
The speaker says guru parampara matters greatly on the tantra marg, whose meaning is adopting tantra pravrutti to draw near a mahavidya or mahashakti, doing sequential sadhana per the tantra vidyas. Some go on to do lok kalyan and keep increasing their shakti; some bind shaktis but never use them, staying content in their own nityanand and moving on toward paramanand; and some householders, living an ordinary social life, develop a particular interest in vaam-margi or lok-prachalit sadhanas — siddhi of a lok veer or a lok yogini.
What actually happens during possession, and how can the truth be drawn out of a possessing entity?
Goddess Kali never possesses anyone directly — possession comes from Yoginis or lower entities; making one speak truth depends on the practitioner's own mantra power, drawn out through a fixed, unblinking gaze and intense mental chanting rather than force.
Two Yoginis who stand beside Mahishasura Mardini
The speaker says that if a full Mandala is made the vidhan changes, but even when only the vigraha is kept, it is held that two sahacharis, two Yoginis of Bhagwati, are invisibly present on both sides of Jagadamba Mahishasura Mardini; two Nayikas are also accepted on her two sides. For both of these forms too a Bali bhog goes every day, according to one's capacity. Their names, he says, are received in the Guru parampara and cannot be made public. Bali bhog here does not mean the vama paddhati.
Four hymns inside the Durga Saptashati as a substitute for the full path
The speaker addresses brand-new sadhakas drawn to the Durga Saptashati who want to recite it this Navratri but cannot manage the full path, for lack of time or of Sanskrit pronunciation. He says four stutis that sit inside the Saptashati carry the presence of the Navadurga, the ten Mahavidyass, the Ashtamatrika and the 64 Yoginis, so they are the essence (ark, nichod) of its 700 mantras, and reciting them gives the Devi's special grace and the fruit of the Saptashati path. He is firm that this is for new people and those without time — a Navratri should not go empty, and even school-age children who can read should be made to do it — and not for those who already do the full path, who must not drop it for this.
Precaution: Devi Suktam prayoga is not for small matters; 40,000 recitations in a lifetime
The speaker cautions that the Tantrokta Devisuktam should not be used as a prayoga without cause — recite it and obtain Bhagavati's grace, but do not deploy it over some small matter when you get stuck. He then says that if you complete 40,000 recitations of all these mantras in your life, Bhagavati's Yoginis, her shaktis, her Paricharikas and the Kshetrapals all become gracious to you and no one can harm you; the effect of the Phalashruti given in the Lalita Sahasranama is obtained through this. He offers this as the path for those who cannot do more and are not initiated (Diksha).
Which Devi forms receive a yajnopavita offering in worship, and which don't?
The sixteen Matrikas, and within some kul traditions the Sapta Matrikas, are not offered a yajnopavita — they are worshipped in their matra (mother) svarup, not their prachand (fierce) svarup — whereas the sixty-four Yoginis, Bhagavati Durga, the nine Durgas and the ten Mahavidyas do receive one. The speaker contrasts this with the Gayatri Parivar's practice of putting the yajnopavita on women, which he considers a misreading of the actual basis of the practice.
Protection of the child in the womb and after birth by continuing the Vansh Vriddhi Kavach
The speaker says the consecrated Kavach made in the anushthan is worn by the woman at the neck or the waist. Once conception happens, if the anushthan is kept up regularly as one is able, the child in the womb is protected; after birth Bhagwati's grace stays on the child and the Yoginis keep it protected and nourished. He calls this a very special and excellent kavach.
Aparajita and Shami at home: what their flowering and drying signal
The speaker says Aparajita and Shami must be planted at home and served in the same way — blue, white or dark Aparajita, any will do. If the Aparajita starts to flower, take it that shubh shaktis have arisen in the house: Bhagavati's shaktis, the yoginis and their ang-shaktis come and go daily, and only then does it flourish properly; what effect that has on you depends on your own karma, but the coming and going of shaktis is real, since flowers come only where positivity is in the atmosphere. Tulsi, Aak (Madar), Aparajita and Shami all have such a sensitive aura and way of emitting energy that where tantra is being used or the place is not right, they start drying at once.
What happens to beings destroyed by the Goddess — are they simply annihilated?
No — they are granted Sayujya (divine association) and positions among Her attendants (Ganas) rather than being simply destroyed; Durgamasura's slaying gave the Goddess the name Durga, Mahishasura attained a unified station, and Raktabija was incorporated into Her retinue.
Nightly pomegranate bali in the Durga 108 names anushthan and the sign of its splitting
Every night of the nine days, the speaker says, the sadhak must give the Bali of one fresh pomegranate: it is set with flowers on a plate before Bhagwati, and when the path is complete the sadhak prays that Bhagwati accept the day's path and puja, accept the pomegranate offered as bali, bless and protect him, grant success in his sadhana, and make every use of her name-mantras for any good wish fully fruitful. If the pomegranate splits open by itself during or after the puja, he says, it has been fully accepted by Jagadamba and her Yoginis, and one should know that a devi shakti is fully present there with her whole gaze on the sadhak. The pomegranate is not to be eaten: leave it overnight and feed it to a cow in the morning.
Sadhana completed but no visible result: the Ganas help only after they are asked
The speaker says that if someone completes a full anushthan — for example 1.25 lakh Japa of Bhagavati's ashtakshar mantra with Tarpana, Marjan, hom and Havan — and still sees no special change in life, it does not at all mean the sadhana was fruitless; nor is it simply, as people usually say, that one's Prarabdha is not being cut. He explains with an example: if a stranger deeply respects your father, love for him arises in your heart on its own and you would help him if you found him fallen on the road, even though you have never spoken to him. In the same way, he says, the Ganas and Yoginis and attendants of Bhagavati, Mahadev or any great shakti are ready to help the deity's devotee as a mother, father, brother or friend would — but there are limits: certain vidhan must be done first, and until you speak and ask, the help is not received.
Full siddhi of Ganas or Yoginis is not for a householder: only their grace is to be sought
The speaker says making the Ganas of the gods or the Yoginis siddhi — in the sense of calling them before you whenever you wish — is not something a householder can do; one would have to leave householder life, and even in grihastha it demands strict discipline, because while Shiva and Jagadamba as mother and father tolerate mistakes, their shaktis, Yoginis and Ganas do not. That path needs many kriyas: even the clothes worn (Langot, dhoti, gamchha, as the Guru orders) take at least a week to consecrate; the Yajnopavita has its own tantrokta vidhan and mantra and must be protected; the Raksha Sutra is tied in a special way and the tilak applied with special mantras and Mudras. None of that can be done over YouTube or Facebook — anyone who says it can is only cheating you. So in grihastha, he says, one should seek their Kripa and blessing, ask them indirectly for help, and go no further; such sadhanas take time, patience and Tapobal, and are never one- or two-day affairs.
How does an occult attack unfold differently against a household protected by an Upadevata versus one protected by a folk deity (Loka Shakti)?
Against an Upadevata-protected household, the attacking entity first negotiates a limited, temporary compromise with the resident deity through occult vows — but active worship in response compels the resident protector to fully intervene; against sincere devotees of Loka Shaktis like Jaharveer Baba or local Yoginis, minor attacks fail outright and even severe ones are buffered to a fraction of their intended harm.
Not every power in the Devi's retinue is sattvic; some are satisfied only by blood
The speaker says it should be clearly known that Bhagavati sits with her complete mandala, her whole family, and the nature of her other shaktis and their retinue is not all sattvic. The Yoginis who appeared with her drank the blood of the daityas, tore and chewed their flesh to destroy them, and those very shaktis are present today in the Siddha Peethas and Shakti Peeths. Their satisfaction, he says, comes from those same things, and this is why Bali is offered there.
How a beginner's anushthan brings the Yoginis' protection and the first experiences
The speaker says that when a new sadhak takes a Sankalpa to recite Bhagwati Durga's Ashtottara Shatanama a fixed number of times — 2,100 or 11,000, a hundred a day — for her grace and the destruction of his sins and doshas, and completes it by the rules, then whether or not he does a Havan at the Purnahuti, it is one hundred percent certain that her Yoginis will protect him from all sides. Because he knows nothing of tantra, the Yoginis make him feel those energies through dreams or in ardha-nidra, the half-sleep state he calls the state of Shiva — Sadashiv's half-open eye, where the paths to both the material and the spiritual world are visible. There, he says, one feels a devi come and touch, or her lion lick one's cheek until it feels wet; these experiences are real.
How to do guru pujan through Dattatreya, and his command over pitrs, 64 yoginis and 52 bhairavs
For guru pujan through Dattatreya, the speaker says to recite the shlokas dedicated to the guru such as "Guru Brahma Guru Vishnu", or Datta's 108-name ashtottara shatanamavali, or his 12 names; any of these worships the whole Guru Mandala. He adds that Bhagavan Datta is the cause of the uplift of all Pitrs, and that among the Mahasiddhas it is Datta who is the root shakti commanding the 64 Yoginis and 52 bhairavs. Merely worshipping or remembering his form satisfies him; satisfied, he bestows the grace of the whole guru mandala. As your merits grow and your impure Prarabdha decays, discrimination awakens on its own, the path becomes visible, and when the time comes you obtain a guru.
Why does returning home correctly matter as much as going?
Because divine powers pleased by the practitioner's service attempt to accompany them home — and they may be of any kind, from Yakshas and Siddhas to spirits. The return procedure exists to ensure only auspicious ones follow.
Divya drishti without a guru: kul-shakti grace or long worship of one shakti
The speaker says a new sadhak never gets shakti-siddhi suddenly, which is why a Guru matters. Without a guru, Divyadrishti is possible only if a Kul Shakti of one's own line, or a shakti capable of fully absorbing one's Prarabdha — a Yogini or a shakti of a Shakti Peeth — bestows grace. The other route is continuous daily seva-puja of one shakti over a long time, which makes the capacity arise on its own; how far it goes — whether one receives a vachan from a deity, speaks or hears anything — depends on the sadhak.
Vindhyachal lore: the Devi in male form, all who come as yoginis, and the gods entering as women in the Arunasura story
The speaker says Vindhyachal is the only dham where Bhagavati Vindhyavasini is held to be present in the form of a man, and every sadhak and every visitor there is held to be present in the form of Yogini. He cites the Puranic story of the daitya Arunasura: when the Tridev went to her region, they found Navadurga and the ten Mahavidyas busy with her arrangements before she woke, and various Bhairava and Bhairavi present; and before entering the Vindhya region every deva gives up the male form and takes on a female one — Ganesha becomes Vainayaki, Maheshwar becomes Maheshwari, Vishnu becomes Vaishnavi — and only then tells Jagadamba his tale of woe. This region, he says, fulfils every wish.
What are the shaktis of the hill regions like?
In any case, he says, the shaktis of the hill region, which are for the most part worshipped in the form of kula shakti, are mostly siddha yoginis. Very capable, and — if it be called cruel, it would not be an exaggeration. That they grow angry at once is a true matter. They will be pleased too; and in the destruction of enemies their effect is foremost. This too is a true matter. But if there has been a mistake, then indeed.
Can the 64 Yogini prayoga be done alongside the five-day amla prayoga?
Asked whether the 64 Yogini prayoga can also be done along with the five-day amla prayoga, the speaker says never leave the 64 Yogini. He has repeated this many times: keep the whole paath and prayoga of the 64 Yogini in your nitya practice, for the protection of the family.
Can pomegranate seeds or black grapes recited over with the Yogini namavali be eaten as prasad?
Asked whether the Yogini namavali can be recited over two pomegranate seeds or black grapes each and the whole household can then eat them as prasad, the speaker says they can eat them; there is no difficulty in it, if you wish to eat them after doing archan.
What does it mean to see a little girl after doing the 64 Yogini in Navratri?
A listener says that ever since doing the 64 Yogini in Navratri, a little girl is seen in the forest and in the hills. The speaker says this is a very good thing, and tells her to do it still better.
What condition did Shiva finally set for a wife?
When he was praised and asked again and again, he said: tell me of some woman who is capable of receiving my tej in due division — name that yogini and kamarupini woman to make my wife.
What did Shiva say his wife would have to be in each of his states?
When I am engaged in yoga, she too will have to remain a yogini; and when I am under the sway of desires, she too will have to remain in the form of a kamini. That is — when I remain in grihastha she should become a householder and be a help and support in the household, and when I go into yoga and dhyana she should assist me in that too. But let no woman who places obstruction in my contemplation and my tapasya become my consort.
Which shaktis count as the ang vidyas of a deity?
The speaker says that one should therefore never do the anushthan of only one deity or one Mahashakti without also doing the anushthan of their ang vidyas from time to time, as one is able. For Bhagavati Mahakali these are Mahakal, Bhagavan Sadashiv, Bhairav ji, and Hanuman ji and Mahavir who are among her veers; further on come one of Bhagavati's yoginis, one of her sahacharikas, and for a Shakti Peeth sadhana a shakti of that place or a siddha of it.
How should the Navadurga Yogini sadhana of Bhagavati Brahmani be done?
Asked about Bhagavati Brahmani in the Navadurga Yogini sadhana in Navratri, he says the mantras relating to her sadhana have been told; do the anushthan of that mantra, doing at least 27 malas of japa every day, and on the last day complete the process of the havan and the rest.
What happens if one does Datta's Ekakshari japa at Manikarnika on this night?
Taking the example of someone who has done japa of Bhagavan Datta's Ekakshari in crores, the speaker says that if on the night of Sharad Purnima he stays around Manikarnika, or does his japa near the Datta paduka temples there, then in all likelihood many yoga shaktis and many yoginis will come, because it is a divine kshetra. For the puja of Bhagavan Datta every kind of shakti arrives — the masanik shaktis of that place, ugra shaktis, deva shaktis alike.
What are some of the forms of Ganapati that ordinary devotees never encounter?
Beyond the household Lakshmi-Ganesha, there are 32 Ganapatis, twelve, sixteen and 56 Vinayakas. Ganesha with Mahaganapati is Siddha Lakshmi; the tantric subject of Uchchhishta Ganapati involves Nila Saraswati, which the speaker says would disturb ordinary people.
What rules apply to the vessels used in worship?
Metal rather than clay, one set used throughout, washed clean every day. Offering into a vessel still holding yesterday's Naivedya is called wrong; the incense plate that accumulates years of ash is singled out as something not to keep.
May the fruit offered as Bali be eaten afterwards?
No — it is cut into four or eight pieces and fed to a cow. The Yoginis consume it, since the Bali becomes a symbol of blood; neither the offerer nor anyone else may eat it, and lemon offered as Bali must not be made into juice.
What does it mean when attraction appears during sadhana?
That the practitioner has come into the Goddess's view and her Yoginis have begun to examine them. Where nothing at all is happening, the speaker reads it as the practice not yet having reached the deity.
What obligations come with wearing the 64 Yogini and Kamakhya Kavachas?
Wearing the 64 Yogini Kavach and then tormenting any woman without cause is said to make the wearer's destruction certain. The Kamakhya Kavach carries the same condition regarding a wife, including during menstruation.
The same Goddess appears both as an independent Mahashakti and within a Yogini Mandala
Both, and there is no contradiction. Vajreshwari is the direct form of Jagadamba and also stands in the Yogini form; Kali is an independent Mahashakti and is also found worshipped within the Goddess's Mandala and among the 64 Yoginis.
A curse must never be given, for a capacity equal to the Devi's own word comes within, and the Yoginis answer whoever misuses it.
Only this: never in your life give anyone a curse. A capacity that gives effect equal to the Devi's own word will come within you. And if someone wishes to do this so as to ruin so-and-so afterwards, and goes to do it with that intent, then the Yoginis produce with such a sadhika a state in which she is left fit for nothing. You are not to go for that; you are to go for nishkalyan and for the Devi's grace.
How long is that japa kept up at a kund?
Go at such another time as there is no crowd, and for as long as you can, put your hand into that kund — this is a written subject as well, according to the Yogini Tantra — so that your body is touching the water, and keep doing japa of the mantra rapidly, without a mala. An hour, two hours, as much as is possible for you. And then see the fierceness.
Can the sixty-four Yogini names be read daily?
The sixty-four Yogini names can absolutely be read every day. And doing 108 paths of the eleventh adhyaya of the Durga Saptashati and offering it for Devi's grace, for the kuldevi's grace, is very good — do it, absolutely. The speaker says a separate video will be made on how it is to be done, and what is to be offered with the particular mantras in it.
Should bhog be given after the sixty-four Yogini path?
See, naivedya should be given in every pujan, morning and evening; there is no compulsion about giving it separately. But if you are performing their anushthan in particular, then you may give it separately.
The coconut is set on the rice with its jata side upward and turned toward the worshipper.
A little flower and durva are placed on the rice, and then the coconut is placed — the coconut being the purna phal. Keep in mind, the speaker says, that this part of the coconut, the part with the jata, should be facing upward, and turned toward you. In this way the coconut is established over the kalash, and here the Varuna Devta kalash sthapana vidhi is complete. A panchopachar pujan of them is then done.
The 64 yoginis are worshipped with the Jayanti Mangala Kali verse and 'Chasu Shashthi Yogini Matrikabhyo Namah'.
In the name of the 64 yoginis the speaker recites: Jayanti Mangala Kali Bhadrakali Kapalini Durga Kshama Shiva Dhatri Swaha Swadha Namastute. Then: Chasu Shashthi Yogini Matrikabhyo Namah, Shri Bhagavati 64 Yogini prasanna bhavatu.
Only a kavach already accomplished is spent on a prayoga; a mantra is capital, and the Durga ekakshari, Durga pranava and 64 Yogini were urged this time.
The first thing, he says, is whichever kavach the listener has performed an anushthan of up to now. For the remaining mantras he will not raise the subject of prayoga, because a mantra is our capital. He notes that this time he had strongly urged the Durga ekakshari mantra and the Durga pranava, and the 64 Yogini.
Where is Chamunda's place of manifestation in the Vindhya region?
He asks the listener who has done the paath of the Durga Saptashati: in the seventh adhyaya, how did Chamunda appear, and from whose forehead? And what is that form in its root? It is Bhagavati Ashtabhuja, born of the thousandth part of Bhagavati Vindhyavasini. And from the body of that Ashtabhuja Jagadamba, Bhagavati Kaushiki, Bhagavati Brahmani-swaroopa, many shaktis manifested — the Ashtamatrikas, Kaumari, Vaishnavi, Varahi, the 64 Yoginis and the many shastra yoginis.
The 64 Matrikas are the swiftest and keenest at tearing abhicharik deities apart, for one possessed of dharma — which is why they were kept foremost this time.
Bhagavati the 64 Matrikas, he says, are the most favourite. These are the ones who seize and strike the enemy — if you are possessed of dharma. Among those who tear abhicharik deities apart, who are the swiftest, sharpest and keenest in prayoga and in giving effect, come the 64 Matrikas, the 64 Yoginis. It is for this reason, he says, that the 64 Yoginis were kept foremost in the whole anushthan this time, and were had performed by listeners as well, continuing from the grahan kaal.
At least two cloves and one cardamom go into the lamp for a 64 Yogini prayoga, the rest of the material unchanged.
For their prayoga, keep all the material that has been discussed from the beginning until now exactly as it is. One thing more has to be mixed in: whenever you perform the vidhan of the prayoga of the 64 Yoginis, of the Matrikas, then in the lamp you kindle you should certainly put at least two cloves and one cardamom.
A clove is reckoned the equal of one bali, so a pair is given as bali; the cardamom quiets the ugrata that would otherwise continue after the work.
The clove and cardamom have an importance, he says, and people mock it, asking what comes of clove and cardamom, that tantriks put them into everything. The tantriks say a clove is the equal of one bali: here you are giving a pair of cloves as a bali. From the cardamom, shanti will come — the ugrata they will have after their work is finished will be quieted, their ugrata will not continue in continuity, and they will become still there.
Where a strong enemy is repeatedly performing abhichar, a 64 Yogini prayoga is said to bring him trouble inside a week.
The second thing, he says: if your enemy is very strong and is repeatedly performing abhichar, and you are having difficulties — you truly have a problem, it is not that your problem is being cured — and you make the 64 Yogini prayoga, then difficulty will begin for him. A week will not pass before the person opposite comes to trouble.
Half a kilo of yellow mustard to 100 grams of red chirmi, with 100 grams of pure bhimseni camphor mixed into the powder.
Supposing you took half a kilo of yellow mustard, he says, then in that half kilo of yellow mustard you will have to keep at least 100 grams of chirmi — red chirmi, lal gunja, 100 grams. Mix it and a powder is made. Into this mix at least 100 grams of desi camphor, or what they call brass camphor, pure bhimseni camphor. That is the basic material you should have.
Nine cloves go into each dhuna for the 64 Yoginis, dipped again and again in ghee — eight for them and one for one's own kula shakti.
When you do it for the 64 Yoginis, then at the time of giving the dhuna, every single time — in the lamp two cloves were put; in the dhuna, at least nine or eight or nine cloves, dipped again and again in ghee. In his view at least eight cloves should certainly be there; one becomes separate for one's own kula devi, for the kula shakti. So put nine cloves in, at the time of the dhuna itself, and simply give the dhuna.
What is done at the threshold against a tiryak prayoga?
When the prachandata has grown a little more, trouble has begun for the enemy and you know that things are turning, your diseases are being destroyed and some peace is forming in the house — then, for the tiryak prayoga, so that the enemy opposite does not do it or, if he does, its effect does not fall, give one nimbu bali at the threshold where you do your pujan and light dhoop and deep, in the name of the 64 Yogini Matrikas or in the name of Batuk Bhairav ji. In any one name, on at least these two days, Tuesday and Saturday, or even on any one day.
Those who have done the 64 Yogini and the Durga Ekakshari especially should not skip it — a prayoga of one night, and this year falling on a Monday.
Those especially who have done the 64 Yogini and the Durga Ekakshari and all these, he says, should certainly do it — it is a prayoga of one night only. Because the tattva you need, life needs, everyone needs: wealth is needed by everyone, there is no one who does not need it. And wealth is not only this: buddhi too is wealth, intelligence too is our wealth, pragya is wealth. Take a sankalpa of that thing and do the paath or havan on that night, because it is a special night; and it is on a Monday.
Baglamukhi takes black turmeric, yellow failing that, with kesar to keep her saumya; the 64 Yoginis take clove and cardamom.
He restates it for clarity so that no khichdi is cooked. When they were making Baglamukhi Ma's prayoga, the material was yellow mustard and red chirmi; in it they used black turmeric if it was got, and otherwise yellow turmeric, and kesar can also be used, to keep the devi saumya. In the 64 Yoginis they used clove and cardamom.
Where an ugra swaroop of Kali is the household kuldevi, the 64 Yogini use of clove and bali is added, to keep her energy under control.
If some ugra swaroop of Bhagavati Kali is worshipped in your house — an ugra swaroop of Jagadamba as the kuldevi — then in this the same 64 Yogini use of clove and the rest is to be made. Bali and the like may be given, for the ugrata and so on, so that Ma's energy remains under control; because, he reminds them, we are making a prayoga.
The retinue of veers and kula ancestors that accompanies a mounting deity
Only after moving forward from that, the speaker says — after some anushthans have been performed and the balanced siddhi of the trinetra (Divyadrishti) has been correctly obtained — does the guru seat himself at his own sthan and acquaint you with your shaktis. There is never only one shakti: a Bhagavati, a Yogini or a devata arrives with many other shaktis and many Veers who walk with them.
Bhogs of the attendant shaktis and where each is offered
Thereafter, the speaker says, it is told in what manner bhog is to be given to each. There are many shaktis to whom khappar is offered on the day of Poornima, to some on Amavasya; to some a stream of liquor is poured, to some plain liquor, to some kachchi. Some are to be given bhog outside the house, some at the Chaukhat, some in the pujan sthan, some at the place where you keep water, some at Tulsi ji, some by going to the bank of a river or a lake.
Seven or eight sadhaks have already sent in experiences of the Kalika Yogini path
He says that of the Hanuman Chalisa and of the Kalika Yogini so much experience is coming in that up to now seven to eight people have sent theirs, and for the maximum of them it has been a voice arriving with such grandeur, and a fully direct sense that yes, someone is there. The mantra is awakened and the mantra is also a sabar mantra, and above all it was the time of Diwali and then the grahan on top of it, for those who did the path and the sadhana of Bhagavati Kalika's Yogini this time.
Were yoginis formerly worshipped by gotra?
In earlier times, the speaker says, yoginis used to be worshipped according to the gotra, according to the kula gotra. In the course of time people went on forgetting, or for some reason gave a place to other shaktis and worshipped them chiefly. If you have the information about the devi worshipped according to your gotra you may do pujan in her name, but you cannot leave the shakti who is worshipped at present.
Is there a Parvati Yogini sadhana?
There is no Parvati Yogini sadhana, Meghnath ji, he says — how would we make it available? Whatever thing can be told while kept within its maryada, that alone we can tell. There is nothing connected with the Yoginis of Bhagavati Parvati. If it is the sadhana of Jaya and Vijaya, then that comes among the ugratam sadhanas, among the chief sadhanas — that we simply cannot give.
Diksha and siddhi in Annapurna sadhana versus the householder's simple way
The speaker says Diksha for this mantra is needed only by those who want to do Annapurna's sadhana by the krama vidhan and gain special siddhis; such people take Shakta initiation and practise by the Krama Vidya. Of Jagadamba herself only kripa can be had, but her yoginis can be made siddh, and only then does a sadhu or siddha yogi receive a jhola or vessel in which grain and wealth never run short, used for his own living and for jan kalyan. An ordinary Grihastha sadhak, he says, can do this sadhana in the ordinary manner without any of that.
Navarna japa calls for bali and naivedya for the yoginis and Kshetrapal pujan
After all the other faults, the speaker says, came the "bumper" fault of the Navarna case: the man never once offered Bali, bhog or Naivedya. The Navarna Mantra is a tantric mantra, he says; with its japa the Yoginis come, and they received no bali, no naivedya, no food at all. Nor was Kshetrapal ever worshipped. Navarna has great glory and all its rules; perform it without fully knowing them, and everything that happened in this case will happen.
The 64 Yogini namavali is recited plainly during the eclipse — no Chakra Vidhi is needed
The Chakra method is unnecessary — reciting the Namavali by itself is more than enough for the eclipse period.
When one kavach is already worn, a second is not needed — keep it only for the household, and only if means allow
That decision is the questioner's own. In the speaker's view a further Kavach is unnecessary when one is already being worn; it may be kept for the household or for the future if one is financially comfortable, otherwise there is no need.
Samputa is Prayoga, not Siddhi — the Yogini namavali and the Kamakhya kavach are recited separately during the eclipse
No Samput during the eclipse. Samputa makes it a Prayoga rather than a siddhi, and accomplishment or awakening is always done separately. Recite the Yogini namavali alone, or the Kamakhya Kavach alone; Samputa is for when you have a specific end in view.
Do Mahakali, Mahalakshmi and Saraswati each have their own 64 Yoginis?
Yes. Every Mahavidyas and every Mahashakti has a different set of 64 Yoginis — Bhagavan Datta's are different, the Goddess's are different, each has their own.
Are there only 64 Yoginis?
No. The Yoginis are infinite and lie beyond what we conceive — there are Yoginis besides the 64.
Can the Kamakhya kavach and the 64 Yogini kavach be worn together?
Yes, absolutely — the Kamakhya Kavach and the 64 Yogini kavach can be worn together.
Should the 64 Yogini recitation be done every day, and is the kavach required for it?
Yes, do it daily. The Kavach is not required — recite even without one, there is no difficulty. Once the Namavali is committed to memory it can run while walking about.
Some of the 64 Yoginis devour negative forces and others open sources of wealth — the recitation matters more than the kavach
Some of the 64 Yoginis devour negative forces outright and others open sources of wealth; children are spared Bal Graha afflictions and household Laag does not attach, since these fall under the Yoginis. The Kavach is optional — the speaker's actual aim is that people recite the names.
As much service and worship for the ancestors as possible should be done through the Paksha, and the benefit of the eclipse period taken
Perform as much service and worship on behalf of the ancestors (Pitr) as possible during the Paksha beginning the next day, take the benefit of the eclipse period, and — for those living in the Ganga region or other divine sites — take the benefit of those places.
Can a Havan be done with only one Charitra of the Saptashati?
First, you should have obtained the Saptashati Deeksha or the Shakta Deeksha. And what you are describing falls under the Chandi Yaag — for a Havan with all the Charitras you must know the Avaran and Mandala worship: Sarvatobhadra, Navagraha, the sixty-four Yoginis, the sixteen Matrikas, the Lokpalas, the Dikpalas, and all the Kalashas.
Should householders perform Dhumavati sadhana?
No — it is not for householders, and it does not bear fruit for everyone. Where it does bear fruit for a householder, the speaker says two things lie behind it: a practitioner in that Kula who held her special grace, or a Yogini established in that family in some portion-form.
Whose form gives a garland in a dream?
The speaker first says such a dream should not be described publicly. The form described, he says, is actually Bhagavati Kamakhya in her Yogini form — and that she is giving to you means she is pleased with you. In that state only Kamakhya's Yoginis give; nobody else does.
Do great shaktis also come with great intensity upon people who do regular puja-path?
Yes, the speaker says — it happens to those who do puja-path as well, when great powers come upon them: Bhagavati's chief yoginis and mahayoginis, the trinetra swarupas, meaning powers of a high order, of a high kula, some Shakti Peeth or mahashakti, some very ancient shakti that is not of the upadev category and whose root element is shakti from the very beginning.
Do the great yoginis of Bhagavati's loka ever take birth?
The speaker says the mahatattva-endowed shaktis — the yoginis of Bhagavati's loka — are not of this loka at all, not of the mrityu loka of this brahmanda. They are of the divya loka, and they will never take birth. It is impossible; only for some cause, by lila, might they have to take birth, otherwise they will not.
How is the daily puja of the eight yoginis of the kundali done?
The speaker says there is no need to do the daily puja of all eight yoginis who run according to the kundali. It is right if you perform the puja only of her whose mahadasha is running upon you.
It is far better to hold to one sadhana and go on with it than to take up the yogini sadhana as well.
Asked to explain the yogini sadhana of Bhagavati Durga, the speaker tells the questioner it would be far better if he held to one sadhana and went on with it. There is no two opinions that he does a great deal of sadhana and does it with great intensity, but he does not stay upon one sadhana. He says he repeats this again and again: people ask about him, and he has been doing one and the same sadhana for a long time. He gives them all so that you may choose — choose only one.
What does it mean when a Siddha Yogini is running in the kundali?
The speaker says Siddha Yogini is among the eight yoginis, of which there was talk above: the fruit comes according to whichever yogini's mahadasha is running. All eight yoginis have their separate fruit, and the yoginis too have their full effect.
Can Baglamukhi and Kali be done together when attraction shifts?
Asked by a listener who had long been doing the Baglamukhi Ashtottara Shatanama, then the Kali Yogini sadhana and Vairi Nashan, and now feels attraction towards Kali Mata, the speaker says that if you are now doing Bhagavati Kali's, then go on doing hers alone. Do hers for some time — three months, six months. It is not that you cannot do it, but do only one; if you do the one you are doing for a long time, it will be better.
Why should one old sadhana be repeated rather than a new one taken up?
The speaker says he says again and again that one should hold to one sadhana and repeat it again and again. All the experiences they put out, he says, are nobody's immediate experience: even in the experiences of the Kalika Yogini sadhana that he is putting out, because the result came to them only now, those people had been doing that sadhana from before. Of the three videos he has put on the channel, in none is there anyone who saw the video today, did the sadhana tomorrow and had Kalika Yogini appear before them the day after. Some have been connected for a year or more, some since January or February; they have done a fixed measure of many sadhanas, and the fruit came to them only now — their japa and puja were already strong, their tapobal already raised, and this sadhana gave them fruit at once.
Fabricated darshan stories told for views are stunts he refuses to perform.
The speaker says that if he had to increase views, if he had to do it that way, if all this stunt-work had to be done, then he would say that Kalika Yogini appeared in person in the daytime and came before him and said, take the khappar, you are feeding me nuts, cashews and raisins, now you eat, both of us eat and we feed you too. People will put out such videos, he says.
What does "Kul Shakti" cover, and when is it worshipped?
Not the Kuldevi alone but every power present in the lineage. Some tithi in Shravan has always been set aside in every Sanatani household for the worship of its family powers — most often the Goddess's principal Yoginis, who stand as Kuldevi alongside Mahadeva.
A power seated in the lineage is worshipped as a family deity whatever form it arrived in
In the month of Shravan every kind of power is worshipped — a Yogini, a Dakini, or a power seated in your house in the form of a Bhoot or Pret. Once it stands as your Kul Devta and is addressed as Baba, the speaker says, it will not remain a Bhoot or Pret for you; in the lineage its worship will happen.
Who is Badi Bhavani?
Badi Bhavani means Jagadamba, seated in full form with complete capability. The speaker rejects the folk scheme that calls a dead unmarried girl Bhavani, a burned married woman Sati, a dead pregnant woman Kalika and her unborn child Bhairav.
Does Bhagavati herself appear in a sadhak's experiences?
The final experience of Bhagavati is that Jagadamba is not coming there in her direct form. But whichever lok yogini is seated at that place is somewhere becoming manifest there. The interference of lok shaktis in life, he says, certainly does occur in one way or another.
Who punishes an offence committed against a deity?
This is an aparadh, and then their ganas give the punishment. Bhagavan is hardly going to come and punish, he says — but their ganas, whose responsibility it is that no insult come to our aradhya, punish you; you are punished by those very yoginis and by those very Bhairavs.
Why is a cry made in suffering said to reach faster?
In happiness the bhaav may not reach their feet at that level, but when you are in affliction, when you are aggrieved, when you are sorrowful, your connection becomes direct with their feet. When you call upon Bhagavan or Jagadamba in affliction, your one-pointedness is many times greater than the one-pointedness of happiness.
Blood from the Devi, bone from the Devata: being an ansh of the kuldevi and kuldevata
The speaker explains that kuldevi means the shakti of our kul and kuldevata the deity of our kul, and it is held that we are their ansh: by their grace we were born into this kul. It is said that the blood and everything related to blood in our body forms by the Devi's grace, while bone and the solid parts form by the Devata's grace — kuldevata and kuldevi as Mahadev and Jagdamba, father and mother — so their ansh also flows in our sukshma sharir and prana urja. In a Mahakali lineage some yogini of Bhagavati stands established, whether visible or not, and her grace runs through everyone born into that house.
Purpose of a lifelong sadhana for one shakti's siddhi
The speaker says that we regularly do the puja and sadhana of the great shaktis, but life also needs the siddhi or direct grace of one shakti that stays beside us, so that whenever some need arises we can complete our work through that prayog. The Kalika Yogini vidhan he teaches is, he says, for every sadhak, new or old, and is meant to be kept up for the whole of one's life.
Who can do the Kalika Yogini sadhana?
The speaker says sadhanas differ according to one's kul devi-devatas, so some people may do a given sadhana and others may not — but this one anyone can do, because it is a completely sattvik sadhana in which even onion and garlic are wholly forbidden for as many days as it runs. For that reason, he says, every person, every householder too, can do it at home.
The Kalika of Himalaya: which Kali the yogini sadhana addresses
The sankalp, the speaker says, is for the grace and direct siddhi of one principal Yogini of Bhagavati Kalika who is wholly motherly, gentle, simple and kind. Since there are many Kalis, he identifies her from the Durga Saptashati: when Parvati was doing tapasya on Himalaya and the devas praised her, Bhagavati Kaushiki emerged from her body and Parvati's body turned black — she became known as the Kalika of Himalaya, and a yogini of that form of Jagdamba Parvati is what this sadhana seeks.
Benefits of the Kalika Yogini sadhana
The speaker says the benefits are many: when Bhagavati's grace comes, whatever deities of one's kul have some difficulty are strengthened and gain power; any trouble related to the Pitr is removed; and with the Yogini's grace one obtains wealth, dharma, artha and good fortune. But everything must be according to dharma — do any wrong deed and one's own destruction follows, and the sadhak alone is responsible.
Nature of the yogini called by a gentle sadhana
The speaker says one must know what kind of Yogini is being made siddha. Tantra texts and hearsay describe yoginis arriving in very direct and extremely fierce forms, but that, he says, depends on one's sadhana; since this is a simple, gentle (saumya) sadhana and the invitation is given accordingly, the yogini will be entirely gentle, there is no need to be afraid, and the whole practice remains sattvik.
Direction and dress for the Kalika Yogini sadhana
The speaker says to try to face north — that is best — and always wear red. Men wear a red dhoti with an ang-vastra (gamchha) and sit fully wrapped. Women, whether unmarried or married, may certainly do the sadhana, and should wear a red sari, ideally unstitched cloth covering the whole body top to bottom; if that is uncomfortable, a red sheet or shawl over the shoulders covering the body well is fine.
Temple invitation vidhan the day before the Kalika Yogini sadhana
The speaker says the amantran is given the morning of the day before the sadhana starts, at the nearest Kali temple in one's own town — never a shamshan temple; failing that, a Shiva temple beside Parvati. A thali carries a red jawa garland, a lotus, bel patra, five sweets, a chunari, a gamchha, paan-supari on top, Akshat, rose ittr, some Dakshina and two ghee lamps, plus a ripe red pomegranate if possible. After lighting a lamp one prays, stating one's own name and Gotra, to Jagdamba, Parvati, Kalika of Himalaya, for one motherly Yogini who stays for life, helps in every dharmic work and finally leads to her loka — no lamenting of sorrows — and asks Shiva-Bhairav's permission too, since his aagya is necessary. The pandit offers everything in the sadhak's own name and gotra only, never the family's; the lotus is retrieved for a further dakshina and worshipped first next day on a red chunari.
Women's dress rule for the temple invitation
The speaker warns women — unmarried or married, and especially young girls — not to go to give the invitation in jeans and a top. At minimum it must be a salwar suit with a red dupatta, in red clothes; better, all women go in a sari with the pallu on the head, since the invitation is given that way and not in style with the head uncovered. A seedha-palla sari is best. Doing the vidhan correctly, he says, brings its effect sooner and better.
Start day, hour and lamps of the main Kalika Yogini puja
The speaker says the main puja begins from Ashtami, or at Diwali from the Chaturdashi (Chaudas) night before Diwali. It is done any time after 6 pm, and best after 10 pm. The first day's puja needs a coconut lamp, whose making he leaves for a separate demonstration; once the 11-day or 9-day sadhana is complete, a new brass lamp is bought and one brass lamp is lit every day thereafter.
What is done with that energy, and how is it projected?
To preserve that energy, when they perform siddhi of it, they perform it beneath some yogini of Bhagavati Kali, the speaker says; even if it is perfected independently, it is perfected in that same form. And when it is then fed to someone or has to be projected onto someone, difficulty follows. Sadhaks of this kind today perfect such things — there will be shakti — and then, when some woman in distress comes to them, they tell her there is Bhairavi tattva within you, and have that shakti projected onto her.
Which Gita should one recite?
In the Guru Gita the importance of the guru has been told, the speaker says, so whosever Gita you recite, in it the importance of that devta's shakti has been told; therefore one should always recite the Gita relating to one's own ishta, so that our faith in them may increase more and more. Asked for a siddh mantra of Hinglaj Mata, he says he has not given her mantra publicly so far — he will tell it, let time come — because after a thing is told, how many people actually do it?
Are Mahalakshmi Yogini, Mahalakshmi Mata and Kamalatmika different?
Yes, entirely, the speaker says: Mahalakshmi Yogini is distinct, Mahalakshmi Mata is distinct, and Maa Bhagavati Kamala Mahavidya is distinct. In one manner they are all one; but if you go by the sight of tantra, by the difference of swaroop, then they are all separate. Asked whether it is possible for a sadhak to learn sixty-four vidyas in sixty-four days and sixteen kalas, he says it is not possible at all — here a hundred malas of japa bring on a fever, so where will one go to learn sixty-four vidyas; one life is too little, and until there is some deva's grace it does not become possible.
Who is Bhadrakshi, and of which loka is she?
As for loka, Shiva loka alone will come, the speaker says, and Bhadrakshi is among the anga vidyas of Maa Bhadrakali in a yogini swaroop, and among the paricharikas too the name Bhadrakshi comes. But if you are the first person asking about this swaroop, and if she is your kuldevi, then the pujan will always chiefly be in the swaroop of Bhagavati Bhadrakali. Her pujan cannot be done independently, because she is an ugra and tamas-predominant devi; her pujan is done in the tamas manner. Plainly, the asura kula of former times used to worship the devi Bhadrakshi in the ugra manner, performing bali pujan and the like.
What was the Nikumbhila path, and what did Ravana actually do?
That he recited the path in the Nikumbhila order means he had the siddhi of the swaroop of Bhagavati Pratyangira, the speaker says; Bhagavati remained ever seated there with her sixty-four yoginis. But whom did he abduct — which woman did he touch, who was herself the very swaroop of Bhagavati, and with what sight he lifted her, all of you know. Then why should his slaying not occur, why should his destruction not occur. He did a wrong act with his own daughter-in-law, and Nalakubara, who was as a son, gave the curse that if you ever touch any woman against her will and perform such an act, then at that very moment you will meet death.
When should a mala or yantra be dissolved, and what is Kamakhya's swaroop held to be?
Asked when a mala or yantra should be dissolved, the speaker says: if the mala breaks, or the yantra becomes broken, then. And Bhagavati Kamakhya, in one manner, has been held to be the mixed swaroop of Maa Kali and Tara; Kamakhya is in herself a Mahayogini and a distinct swaroop.
Does Kali mount the body of a person?
A listener says the savari of Maa Kali comes upon his wife and she cures people, but that Maa is not becoming manifest. How will she become manifest, he asks — have you the capacity to make Kali manifest? And what proof is there that Kali ji is coming upon your wife? If Kali ji is coming, then she is curing people — what sort of thing is that? Why is she curing them; why is she interfering in someone's prarabdha, upon somebody's body? A gaddi has a rule and a maryada. Kali ji, he says, never comes upon anybody's body — that is the first thing; the body is made of the five elements. Her yoginis come, and they have a limit; they come for the welfare and protection of the family.
What is it that actually comes upon a body?
Not Kali ji or Durga ji themselves — everyone knows they cannot and will not come upon anyone. These are Yogini powers, complete in a fractional form; were they to come fully, no ordinary person could bear the intensity and the body would burn. And the family of whoever bore it will certainly be ruined.
Where are the 64 Yogini temples, and in whose parampara were they built?
The 64 Yogini temples, wherever they are, were built in the parampara of Adi Guru Shankaracharya. They are in the region of Kolkata, and in the region of Bhopal in Madhya Pradesh, around Jabalpur. Special pujan is done at all those places.
Who may watch a full tantrokta 64 Yogini vidhan?
Ordinary archan and pujan of the Yoginis carries no dosha and no difficulty for anyone. But where the complete tantrokta vidhan of each Yogini is being performed — as with the 64 Yoginis of Bhagavati Lalita Tripura Sundari — it is said that even the right merely to watch belongs only to an initiated sadhak, who alone should sit there and see it.
What is the standing of the Aparajita and Parijat plants in a home?
The flower of Aparajita is directly Bhagavati's flower — the Parijat and the Aparajita came from svarga. Where these are in a house, the matter is altogether different: the tattvas of Shiva and Shakti are always present there, and the sthan of the Yoginis forms itself there.
Who are the 64 Yoginis whose stotra should be recited?
After completing the pujan of Bhagwan Shiva, you should do the pujan of Bhagavati's 64 Yoginis. He says he will upload the 64 Yogini stotra as a PDF, giving the names of those who are chiefly the 64 Yoginis of Bhagavati Durga — the same chief Yoginis whose forms change within Mahakali, Mahalakshmi, Mahasaraswati and all the Dasha Mahavidyas.
How many cloves are offered to the 64 Yoginis, and with what?
For any daivik badha in your life, after the pujan of Shiva ji do the pujan and remembrance of the 64 Yoginis. Then, if you are financially able, through the whole of Savan offer two cloves each to the 64 Yoginis — which makes 128 cloves — with camphor as much as you can, laid under them in a khappar; there is no need to count the camphor.
Where in a Shiva temple should the Yogini offering be placed?
Do not place it right next to Shiva ji's arghi, where people will shout that you will burn his hands — keep it away, to the side. The whole radius of a hundred dhanush around where the shivling is established is called the Shiv Kshetra, and anywhere at the edge within that whole area you may make this offering in the names of the 64 Yoginis.
In which direction is the place of the Yoginis?
If you look at the mandal to see which side it should be on, it will be to the south. If we face towards the east, then the place of the Yoginis is towards the south. So in the southern direction, if there is a place there in the name of Bhagavati's Yoginis, kindle the 128 cloves and camphor there — after doing the path of the Yoginis.
What is the summary of the bali to be offered in the 64 Yogini pujan?
The cloves and camphor you burn there are themselves a bali, and that is to be given. The bali of jayfal in the names of the Ashta Durga and Ashtamatrikas is to be given if the trouble is greater. And if you need still more effect, you may also offer a bali of lemon in Savan — but he says only the jayfal bali is more than sufficient. Over the 29 or 30 days that Savan will run this time, this prayoga will bring you success beyond expectation.
Can the 64 Yogini clove and camphor offering be made at any Devi temple?
Asked whether the offering of cloves and camphor for the 64 Yoginis can be made at any Devi temple, the speaker answers: absolutely, it can be done.
Can the bali for the Yoginis be offered at home?
Asked whether the bali in the name of the Yoginis can be done at home, the speaker says there is no difficulty in doing it, but it will be better if you do it in a Shiva temple. Doing it in the Shiva temple is more correct.
Why do the yoginis of a deity remain partly unsatisfied?
The chief form of Bhagavati always remains satisfied, the speaker says, but her yoginis, the mahayoginis, remain somewhere by one ansh unsatisfied — the reason being that they remain awake. If they too were to become satisfied they would go into a calm, gentle state, and then who would do the protection? Keep this in mind. It is for this reason that it is said that the bali is taken by the yoginis, when we do this puja — it is not said just like that; there is a rahasya behind it, and when you do sadhana you will understand it gradually, when the darshan of the forms begins.
Is a daily practice of eleven Kamakhya kavach and eleven 64 Yogini namavali correct?
A listener says she recites the Kamakhya kavach eleven times daily and the 64 Yogini namavali eleven times, and burns two cloves and camphor, and asks whether this is right. It is very right, the speaker says. She is burning two cloves and camphor: on the Ashtami tithi and the Chaturdashi tithi, make it nine each on those two days, and on the remaining days keep it two each.
Can clove, nutmeg and camphor be offered as bhog to Dattatreya?
You can, the speaker says, but give only the clove. The nutmeg, whatever nutmeg there is, will be for the sake of Bhagavati Tripur Bhairavi, who comes among the gupta shakti, the gupta yogini, of Bhagavan Datta.
What do frightening dreams during a sadhana mean?
A listener describes a sadhana with the silver trishul of his kuldevi, a dog seen in a dream, a black figure emerging in a cave that frightened him, and that when he began the Jayanti Mala Kalika mantra his sleep broke. There is no issue in seeing it once, the speaker says: repeat your sadhana again and again, do not be so troubled by one occurrence. When you perform the avahan of anyone, then for many things they will indeed give signs — it may be the place, it may be the yoginis, it may be some shakti, it may be some subject. So it is not to be abandoned at one occurrence.
Can a second kavach be worn alongside the Datta kavach?
Asked by a listener who has worn the kavach of Bhagavan Datta whether he may wear the kavach of the 64 Yogini Mata or the kavach of Bhairavi Mata on the right arm, the speaker says he can wear it on the arm, the right arm — yes, absolutely, there is no difficulty.
Is it acceptable to do only the sixty-four yoginis of Bhagavati?
Do only the sixty-four yoginis of Bhagavati, there is no difficulty, the speaker says. He adds that he is ignoring no one, that there are so many questions that they keep being missed, and that he is not even taking everyone question; there is no matter of any fault in it.
Ancestral tantric shaktis that were never released trouble the descendants
The speaker says many families had a father, grandfather or other elder who did tantra sadhana or ojha-sokha work, but died untimely or otherwise failed to hand the vidya, its vidhan and its rules to the next generation. The present descendants know nothing of which shaktis were served or how, so when they fall into trouble and take up any sadhana or upasana, those shaktis come and begin to wreak havoc. Even if the ancestor's deeds were good, some human error may have left things untold or the visarjan undone; the shaktis may be shmashan shaktis, siddha, kul or lok yoginis, chetak shaktis, or a deeh group of the powers that run on a chain or a chauki.
Kul yogini awakened by the Datta sadhana: dreams first, then more divine with each purnahuti
The speaker says the effect of sitting at that place was so divine that the sadhak's own kul yogini shakti — the shakti of his kul — became fiercely awakened. First he began to have darshan and experiences in dreams; he would report what he was seeing, and the speaker told him it was fine, keep going calmly for now. As he completed the purnahuti of each anushthan one by one, his experiences grew more and more divine.
Paran after an anushthan: the most precious and most maya-laden moment
The speaker says that in his view the most precious time of a sadhak's life is when, having completed an anushthan and about to do paran, some deva shakti comes at that moment and asks something of you. It is a deeply maya-filled time: maya lies spread over everything and the person does not understand. As on the ninth day of Navratri, when the mind is already on tomorrow's puri and halwa after the kanya pujan, the sadhak is ravenous on the final day and thinks only "at last, food" — and it was at exactly such a moment, after completing the 11,000 Datta mala mantra, that this sadhak's most intense experience came.
Case: an old woman asks for food at the paran meal, and the sadhak's anger is the maya
The speaker says the sadhak fried puris, cooked what he could, offered naivedya at both shrines and to the pujari baba (who told him to eat first), and sat down at a spot a kilometre or two from where people lived. Just then an old woman — "Kali Mai in the guise of an old woman", as he puts it — appeared and, as the first morsel was raised, said in Bhojpuri: eating alone? feed me too, I am hungry and thirsty in this heat. A sudden anger rose in the sadhak such as he had never felt in all his sadhana — this, the speaker says, is exactly what maya is. Blinded by hunger he had not seen where she came from; there was no second meal; when she asked whether the food was jhootha and he said no, he pushed the whole thali at her in anger and set down water, while she received it with great love. This was the real hour of the test.
Case: the refilled kheer and puris after the old woman vanishes at paran
The speaker says the old woman ate everything, drank the water, and asked for one more puri; told there were none, she asked for a little of the kheer, praising it — what will it cost you, you are young, make more. Grumbling, the sadhak went inside and found the kheer vessel full, puris fried and hot as if just taken from the pan, fresh sabzi, everything filled to the measure of his own meal. When he turned round the field was empty; Mata ji had departed. Only then, the speaker says, did the maya fold back and his mind come to its senses. He searched the open, deserted paths, could not rouse the sleeping baba, and wept, calling on Bhagavati Van Durga — whoever you were, I have committed an offence — refusing to eat or do paran unless he had darshan again.
Avesh and the first stirring of trinetra jagran after the kul yogini darshan
The speaker says a second visible darshan did not come, but an avesh came over the sadhak's body — a heaviness — and what is called the very first, initial stage of trinetra jagran arose. In that state she gave darshan and said: I am pleased, do your paran without worry. He then did paran, and his body stayed heavy all day; he phoned the speaker, who told him to be at ease. The sadhak's life has since changed greatly, and the account is shared at his own request.
Five lakh japa does not prove capacity; such a path opens only at a far higher level of capacity.
One may even accept that attainments happen on this path, he says — this subject is very different, set apart. But you should also know this: it will be present only when you have capacity of that level. It is not that we did five lakh or ten lakh japa and then took it that yes, Bhagavati has sent her, she is a Bhairavi, or she is a Yogini. It does not happen like that. If it is so, then, brother, that is a most divine subject: much will be obtained, much will be shown, there will be many correlations, and only then will these things be established as what they are.
Who is worshipped in the principal kaul pujan, and is she changed?
In the sadhanas that take place on the kaul marga, he says — not naming the pujan and asking listeners to relate it themselves — in that principal pujan it is not one's own wedded wife who is worshipped; in her place the other, who is a yogini, in the Bhairavi form, is worshipped. But keep one more thing in mind: she is not changed again and again. She will be one. Whoever she is in life, she will be one alone. The right to change repeatedly is not obtained by everyone; by a guru's adesh that subject is different, and to go that far up is the punya of many births.
Whose yoginis are consecrated in the 64 Yogini kavach?
Asked whose yoginis' mantra is consecrated in the 64 Yogini kavach, he answers that they have given the whole description of the 64 yoginis of Bhagavati Lalita Tripurasundari; the whole subject relates to them. And along with them there is also in it the subject of the Shakti Peethas — the 64, the 108 Shakti Peethas.
What may be done at Kamakhya apart from the Mahamudra darshan?
You may absolutely go to the Kamarupa region. Take the Shikhar Darshan, perform the parikrama of the temple; apart from the Mahamudra Darshan, the water that is for drinking may be given to you by a Guru-brother or an elder with you. Go with the information about how you are not to take Darshan.
What is the Mahavaran of the sixty-four Yoginis?
In the Mahayantras, where the sixty-four Yoginis are worshipped, sixty-four Bhairavs are worshipped with them — not the fifty-two people know of — and along with them sixty-four Ganpatis in the Siddhi form. Siddhi meaning Ganpati; so Siddhi Maha Ganapati, Siddhi Kshipra Maha Ganapati, the word Siddha prefixed to every name.
Why shouldn't hostel students perform Yogini Sadhana directly, and what should they do instead?
Students living in hostels should avoid direct Yogini Sadhana due to strict rules and restrictions, and should instead build Tapobal through count-based Kavach and Panchakshari Japa at a temple or place of worship until personal space is available.
Why do divine experiences received during sadhana suddenly stop?
The speaker says the divine events and signs a sadhak receives come by the Kripa of the deity, her Yoginis or whichever deity is being worshipped, and they stop when the sadhak starts telling those secrets to other people with relish. He calls this a Dosha that the sadhak brings on himself by his own mistake, often out of the overconfidence that comes when many experiences begin. Once the dosh is there, the experiences and the deity's grace stop until a remedy is done.
Ghee lamps and Yogini offerings after the garland, counted by deity
After the garland is put on, the speaker says at least 13 ghee lamps are lit there, with one red flower and some sweet on a betel leaf in front of each, and the deity's Yoginis are prayed to for removal of the dosh — 13 yoginis for Kali. The number of offering places changes with the deity: 9 for Durga, 12 for Shiva, 4 for Ganesha, 11 for Hanuman, 8 for Baglamukhi, 9 for the Matangi form, 8 for Bhairava. If one does not want to go by the count, at least 11 offerings and 11 lamps are lit in the temple that day.
Learning of the beheading, Parvati produced crores of Shaktis in a moment and ordered them to devour everyone, kin or stranger
She produced crores of Shaktis from her own body in a moment, and ordered them: by my command, make Pralaya in the whole of creation. You are not to consider who is a Deva, a Rishi, a Yaksha, a Rakshasa, who is ours or another's. Devour them all, forcibly.
Karali, Kubjika, Khanja and Lambshirsha — Shaktis named here who appear among the sixty-four Yoginis
Four are named — Karali, Kubjika, Khanja, Lambshirsha — and their names occur among Bhagavati's sixty-four Yoginis; infinite such Shaktis were seated there. They began catching the Devas by hand and putting them into their mouths.
The Yoginis do not spare once the offence crosses the head — where a Yogini is angered, it is Bhagavati herself who is angry
While Bhagavati is calm and gentle she is exceedingly gentle and forgives many sins and misdeeds. But when you go too far, when the offence passes above the head, her Shaktis do not spare — and one on whom the Yoginis' wrath falls does not easily find a saviour.
Daily temple nirmalya hung above the chaukhat against abhichaar
Along with the Shiva water, the speaker says, bring every day the nirmalya from that same temple or from any very old temple — especially of Bhairav ji, Hanuman ji, Bhagavati Kali, Durga ji, or a temple connected with the Yoginis. It should be the morning's first nirmalya: what is left after the night's shringar and found there in the morning. Hang it on the upper side of the main-door chaukhat every day; next morning bring fresh nirmalya, immerse the old one and put up the new. Continue this for at least 108 days, six months, a year — more than half the tantra running over the house, he says, stops by this alone.
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.
What is the sequence of the diksha ritual itself?
First the upadesh — these are the rules, this is the niti-niyam, this is how you must do it, this vidhi vidhan will hold. Then you are asked whether you can walk in this parampara in this manner. Next the guru seats you and has you perform the full vidhi of his kula: guru Ganapati pujan, guru mandala pujan, kalash sthapan, kalash pujan, yogini pujan, and the pujan of the kula devi-devata and kula rakshak. Then, with the fire kindled and the shikha mantra and the rest, he gives the guru paduka mantra.
The sixty-four Yogini namavali and the nine names of Van Durga also keep a kavach nourished
Secondly, recite the text connected with whichever kavach it is. If it is the kavach of the sixty-four Yoginis, the complete namavali of Bhagavati's sixty-four Yogini forms has already been given on the channel and shared on Telegram — recite it daily and see its effect. So too the effect of Bhagavati's nine names, the nine names of Van Durga: the mantra of the nine forms of Bhagavati according to the mat of South India, "prathama Van Durgeti" and so on. If you recite these daily, their nourishment is maintained by all of these as well. And keep two kavachas always near your heart.
Whose refuge should be taken during Navratri?
Whatever Anushthan connected with Bhagavati you are doing, and whether you listen to this channel or not: given the way the times are running and the calamities coming upon the whole world, at this time we should take particular refuge in Bhagavati's Yogini Matrikas — because it is the Yoginis who execute Bhagavati's work in every field.
How are the sixty-four Yogini names to be recited?
Keep the Namavali with you, download it, and daily at the night hour repeat the names of the sixty-four Yoginis at least nine times over — from one to sixty-four once, then again from one to sixty-four, nine times in that way — and then give a bali of nine cloves and camphor.
Can the sixty-four Yogini Namavali be done with a Samput?
Not yet. Asked whether the Durga Beej mantra or the sixty-four Yogini Namavali may be done in Samput with the Jayanti Mangala, the speaker says: do not go into this now. These prescriptions have only just been given; do not do R&D. First perform the independent worship of the sixty-four Yoginis. The time for the Samput will come.
Can the Yogini Archan be done in a house that keeps no Kalash?
Absolutely do the Archan of the sixty-four Yoginis and the Nama-japa. But you cannot eat food with garlic and onion. Where a Navratri custom is kept in the house, all the more should the custom be kept properly.
Is there a Purashcharan for the sixty-four Yoginis?
There is no subject of a Purashcharan in this. Do as much as you do; this is a Namavali only, for Bhagavati's pleasure. The more your Tapo-bal grows, the more pleased she will be. The greatest importance in it belongs to the Havan-based prescription — if you Archana with their names and perform a Havan even once a month with the sixty-four names, that counts.
What does a white owl seen twice on the road mean?
Without delay, in this Navratri, perform the Archana and worship of Bhagavati's sixty-four Yoginis again and do the Anushthan. It is very auspicious if you are having the Darshan again and again. And, the speaker adds, you have discussed it here — but do not go on speaking of this subject.
On which tithi should the Ahuti of the sixty-four Yoginis be given?
Perform the Havan at least on the Ashtami or Navami of Navratri. After that fix one tithi — every Ashtami, or Chaturdashi, or Amavasya — and on those days give the Ahuti of the sixty-four Yoginis. Certainly give it with guggul and ghee.
How often should a practitioner go to their nearest Shakti Peeth?
Judging from the name, the speaker guesses the listener is from Maharashtra, and says: whichever Shakti Peeth is near you — Mumba Devi's, Saptashringi Mata's, or whatever Shakti Peeth or Siddha Peeth — go there. Recite the Namavali there and surrender it; if possible perform a Havan there. Go at least once or twice a year.
What does a dream of the Devi's feet before Mahalakshmi Yogini sadhana mean?
A listener says he saw a video of the Mahalakshmi Yogini sadhana, that a wish to do the sadhana arose in his mind, and that in a dream he saw the feet of the Devi and was saying in the dream that Lakshmi ji has come. It is a very good dream, the speaker answers by name — start it at once. The sadhana of Bhagavati Mahalakshmi Yogini, from whomever and wherever you are seeing it and doing it, is very auspicious; do it absolutely.
What should be done on the day of the yogini or lok devata who comes in sawari?
And the chief matter of all, he says: for whichever yogini is dedicated to your ishta — as some yogini shakti is coming, or you have some lok devata — if they come in sawari, then on whichever day is theirs you should certainly make the attempt to do havan, and as far as possible to feed a dog, a cow or a bird with your own hand. From this, he says, the destruction of anishtata takes place.
Does Panchanguli sadhana have ill effects?
On the Panchanguli sadhana he says a separate telling will be needed. On the second matter — which he thinks was the questioner's comment, whether it has any ill effect or not — he says it is a sattvik sadhana; it is a confusion that there is an ill effect. It is only when it is done by a tamasik, ugra vidhi and with the help of a yogini that it then gives trouble: the energies come up, and the body breaks.
Can the yogini puja of Kali be done inside a temple?
The speaker says the same vidhan would have to be done in the temple, with Bhagavati's vigraha standing in place of the Shri Vigraha. But tantrokta vidhan cannot be performed publicly in a temple. In a temple only the japa of the mantra can happen, and that only after kindling a lamp — a karma sakshi lamp, Bhagavati's lamp. The full vidhan will always be done in solitude.
What is dear to Bhagavati Mahakali and to Batuk Bhairav?
Asked what is dear to Bhagavati Mahakali and Batuk Bhairav ji, as abhishek is to Shiva ji and tarpan to Ganesh ji, the speaker says that archan is dear to Bhagavati Mahakali; archan is greatly dear to all the svarups of Bhagavati; archan is greatly dear to the 64 yoginis too; and along with archan, havan is very dear. And as for what is dear to Batuk Bhairav ji — if you go especially into the Bhairav svarup, then all the Bhairavs there are, the Bhairav svarups, are pleased most of all, and are pleased quickly, through japa. Japa is very dear to the Bhagavan.
A crama of Dattatreya, Ganpati, Surya, Jayanti Mangala and Panchakshari still has no kavach in it, and one kavach must be there
A listener sets out his crama: one mala of Guru Dattatreya's ekakshari, then Ganpati, then Surya's twelve namavali, twelve of Jayanti Mangala, one mala of Panchakshari, one mala in the morning; and in the evening the Batuk Bhairav stotra and the namavali of the 64 yoginis. Brother, there is no kavach at all in this of yours, the speaker says. Involve some kavach also — the kavach of your chief aradhya. All the rest is very good, but let there certainly be one kavach. Let all the sadhaks and sadhikas pay attention: all the path and japa on one side, one's own aradhya's kavach on the other. A kavach must certainly be there.
Can a Mahavidya be sidhed?
Asked about the origin of Bhagavati Aprajita and why she cannot be sidhed, the speaker says that no Mahavidya can ever be sidhed by you or by him. He does not know what anyone means when they speak of the siddhi of a Mahavidya. Whose siddhi takes place? Even their yoginis bestow grace. The sevikas, the paricharikas of the upa-yoginis have so much capacity within them that there is nothing they cannot do — it is they who are sidhed, and even that in a very subtle form, remaining within great limits.
How is a masani shakti in the house or body quieted?
Asked how a masani shakti on the house or the body is to be quieted, the speaker says there are many, many prayogas for quieting it, and that it depends on which shakti it is and then according to that. On a listener writing "vaivat" or "bhavat tamasik shaktiyan", he says there is probably a jumbling of the word: what has been written as vaivat is what we in masan call bamath. To quiet it, the help of the yoginis of Bhagavati Kali and Bhagavati Durga is taken in particular.
What prayer should be made at the Bhairav Kund?
The kund is right behind the temple of Bhagavati Vindhyavasini, near Vindhya Bhairav; there is no prohibition and anyone may touch it. Bathe the supari in it, and pray to Bhagavati again and again: O Jagadamba, absorb your shaktis into this, and establish some one saumya form yogini of yours and send her along with it for the protection of our family. Pray to Jagadamba again and again in a humble spirit, entirely surrendered.
How is a shakti that someone has bound to be released?
Asked how a shakti is to be released if someone has bound her, the speaker says: take the help of some knowledgeable person. If you yourself have knowledge, then according to the shaktis concerned — as if she is some sevika of Bhagavati Durga, some yogini — she will obtain strength and capability from performing havan connected with Bhagavan Sadashiva. If you perform sadhana connected with Bhairav ji and do havan, she will obtain capability from that.
Should a daughter take her maternal home's deity with her when she marries?
In the speaker's view she should not. Whatever Bhava she worshipped with, taking that power away empties her maternal home — she is about to become the Grihalakshmi of another house, and she would be emptying out the cause of her parents' good fortune as she goes.
Does a person who commissions Abhichar also worship deities?
Yes, and it comes first. Before performing Abhichar, a practitioner strengthens his own Ishta — and the guru teaching a lesser Vidya will himself have obtained the grace of Shiva or Mahakali in a Tantrokta form, with some particular Yogini or Gana accomplished.
May the Kalika Yogini sadhana be performed on a photograph?
No — do not do it on a photograph, because it is a long sadhana whose effect lasts a lifetime. If the photograph deteriorates, the whole sadhana is affected. Keep even a very small Shri Vigraha, but keep a Vigraha.
Supporting pujans and offerings a Saptashati parayan needs
The speaker says the fifth mistake was that there was no Ganesha anushthan of any kind, no Bhairav anushthan, no Batuk pujan, no Yogini pujan, no special Naivedya, bhog or offering, and no Bali of any kind — only the plain path was going on. Had the man even followed the archan paddhati's own havan-based vidhan once a week, or once a fortnight, some further vidhans would have been covered and a little peace would have held. He never did.
Bali required with a daily Sanskrit shadanga Saptashati path
The speaker says Bhavani herself states in the Saptashati that whoever, knowingly or unknowingly, offers her Bali in the annual pujan has all wishes fulfilled — Chandi is bali-priya, so where there is a path, bali will be offered; the man, never having read it in Hindi, did not know this and never offered any. His rule, stated not to frighten but because this is a tantric text: reciting the Saptashati daily in Sanskrit with its six angas (Shadanga), give at least one bali every day — a nimbu, or laung and kapoor; he will not ask for kushmand — and once a week or once a fortnight on Ashtami or Chaturdashi a good bali of nine, eighteen or twenty-seven nimbu. This keeps her yoginis satisfied, removes misfortunes, ill conjunctions and malefic grahas' wrath, brings her grace, and wins forgiveness for mistakes.
Who is the kuldevi of the Vashishtha gotra?
Asked who the kul devi and kul dev of the Vashishtha gotra are, he answers that according to his knowledge the kuldevi of the Vashishtha gotra is chiefly Bhagavati Tara in three forms, and that she has come to be worshipped in some one of those three forms, or through some yogini of hers.
What if Mahakali's sawari comes upon someone?
Asked by Kavita ji what should be done by one upon whom the sawari of Mahakali comes, he answers: mother, where would the sawari of Mahakali come from? Mahakali's sawari does not come; the sawari of her yoginis comes. And you should meet some knowledgeable person of right understanding.
What of the experience during the Kaal Bhairavashtakam?
Manoj Shravan ji says that having formerly done the sadhana of the Kaal Bhairavashtakam, on doing one mala of japa it felt as if someone were standing behind him in the room, and that it was a very intense experience. The speaker says it is a good thing. Asked whether the 64 Yogini Nam Stotra has any utility, he answers that it has very great utility.
Pitru dosha is treated according to its level, and yogini matrikas do receive ahuti in havan
Asked about kuldevi's protection and pitru dosha shanti, the speaker says that for pitru dosha one must first see what level the dosha is, and then do the process accordingly. To another question he confirms that in havan, ahuti is absolutely given in the name of the yogini matrikas.
A Batuk Bhairav japa "given" to a household that worships a Dakini can corrupt that household's own shakti
The speaker's example of a subject raised to cause harm: suppose a family has a Dakini worshipped — Dakini is absolutely worshipped as a mother in villages, and they are worshipping their own. If someone wants to corrupt that household, he prescribes a Batuk Bhairav mantra vidhan, "yes, do Batuk Bhairav japa" — and if the person starts that japa, thinking it came through a dream, the condition of the worshipped shakti will go bad. The proper process, he says, is that when the mandal pujan happens, the knowledgeable one who gives the mantra first frees that Dakini, or that matrika in yogini form, by sankalpa — so that whatever pujan this person does, no effect of the japa falls on her.
What to do when someone keeps trying to bind one's sawari?
If someone is repeatedly trying to have your sawari bound, the speaker says, you should increase the capacity of the sawari by tapo bala. Take the capacity to such a level that the one doing the binding is torn apart. He says he has seen sadhikas upon whom Bhagavati's fierce shaktis come, and well-informed people, Kamakhya sadhaks, fail to bind them — they hold the hair in hand and say we cannot bind her, she is not being bound. That happens when the sadhika or sadhak has capacity, does japa-tapa and has shraddha in Bhagavati: the yogini with whom Jagadamba's swaroop is present holds so much capacity that no one can bind her.
The four and eight Bhairavs, the sixty-four yoginis and the patala all have to be specified
He continues: the four forms of the Bhairav of the veeras that will run with her — which one will that be? The eight Bhairavs will be the same eight, but in what manner will their mantra be? Along with them the sixty-four yoginis will be there — what will their form be? If pujan is to be done in a patala, which patala will one go into, will one go into the avrit vritta, which will one go into? These, he says, your guru can tell you very correctly if you do it after being initiated.
Who is Mariya Bhavani, and what does the word Bhavani cover?
A questioner writes that some among his ancestors were tantrics who carried Mariya Bhavani with them, and that today everyone in his family is greatly troubled. The speaker asks everyone to listen with attention. Understand, he says, in which places the word Bhavani is being applied. In tantra the name Bhavani has been given to such shaktis as have in reality nothing whatever to do with Bhavani Durga ji.
What is the harm of doing Kamakhya sadhana without a guru?
The greatest harm, brother, he says, is that if you are doing sadhana even of the beej mantra of Kamakhya, or of the sabar of Kamakhya, of whichever you are doing — her yoginis will suck the blood of your body, brother. The condition will become such that you will not be able to stand before any woman. The reason behind it is that you will not know the full method — how the rodhan is to be done, what is to be done — and so difficulty will arise. Kamakhya sadhana without a guru is never to be done; Bhagavati Kamakhya is complete tantra. Her kavach paath and so on you can do, and you can sing her stuti, and by that alone her grace will be obtained — but if you go into sadhana, then it is a matter of difficulty.
What should someone do whose work simply is not getting done?
To Abhishek ji, whose work is not getting done, and to all who have this problem, he makes a request: catch hold of some one sadhana. Which swaroop do you wish for, in which swaroop does your mind settle? He says he will try that very day, between nine and ten at night, to put up a video somehow, and that one video already exists on the first mantra of the Argala, by which eleven shaktis including the kuldevi and the yoginis become siddha. Bring these two sadhanas into your life. However great the abhicharik problem is that is not being cut — do not be too troubled by it, do not waste money, do not waste time, but take these sadhanas into your life.
How does Ma Kali speak?
To Neha Rajput ji he says he is left without an answer — such questions come that even he is silenced. One thing he must tell everyone: whoever gets darshan of any swaroop of Jagdamba, or on whomever she shows grace, however much he lives in a worldly way and whatever he does, he can never make a noise of it. Keep that in mind. Nobody will ever say that it happens in such a manner. The yoginis' can be told, and not even the maha yoginis' — the ordinary ones can be; but particularly nobody will tell. That state simply will not come about, that a man should speak of it.
The Mata herself has come upon me and sent a gaddi — what should be done first?
To a listener who says that the Mata has come upon her herself and has sent a gaddi, he says that even then you should first of all do the sadhana of a mantra and so on, even though she is coming — and even if the yogini bhav is coming.
Is Ravana's kuldevi Nikumbhala the same as Pratyangira?
Asked whether Mata Nikumbhala is Ma Pratyangira, the speaker answers yes: Bhagavati Pratyangira has in places been held to be the Bhadrakali form, and has been held to be the Nikumbhala form as well. He then sets out what the tantra granthas describe of the form established in Ravana's kula.
An independent Saptashati exposition, the Gupt Saptashati, Devi Rahasya and the ten Mahavidyas.
It will be enjoyable further on, the speaker says, when they do an independent exposition of the Saptashati. The Gupt Saptashati was being asked about just now. Then there is the Devi Rahasya. Then, when the whole series is begun, there will be separate discussion of the ten Mahavidyass, and in it discussion of the yoginis of each one — discussion for the sake of information. Sadhanas are a separate subject; the subject of sadhana is different, but there should be knowledge, and the aim is that you should have the information.
Which balis are added to a Saptashati recitation, and on which day?
On Saturday, give bali in three places: for Bhagavati, that is your Kuldevi if you have a particular one; for the sixty-four Yoginis; and for Bhairav ji. For instance a Jaiphal for Bhagavati, a lemon for the sixty-four Yoginis, and clove and camphor for Batuk Bhairav.
What if the household shrine faces west and you must worship facing that way?
Do it that way. If you turn east here, your back will be to the place of worship — so do it in whichever direction it is. There is no problem; it is not as though there is no sanction that way. There absolutely is. So do it there.
Can one fire in one kunda serve several deities in turn?
Yes, absolutely. Lighting the fire once in a square kunda and then putting Palash wood first for Datta, then other wood for Ganpati, then Bel wood for Lakshmi and the sixty-four Yoginis, taking them in turn, may certainly be done.
Which woods may be used for Mahalakshmi and the sixty-four Yoginis?
Besides cow-dung cakes and Bel wood: Peepal may be used, Bargad may be used, Palash, Madar and Khair may be used. Everything except mango.
Should the procedure change if the morning worship is repeatedly missed after a bali?
No, there is no need to change the procedure in this. Do Bhairav ji's alongside as well.
Are these shaktis called yoginis?
A name of that kind has been given to them, he says, but they are of yogini swaroop — although a yogini has become something of a very high order. These are shaktis of that kind belonging to the masan.
A yogini of Vindhyavasini was established midway when the king could not reach his kingdom
Yes, he says, those who were being taken from the Vindhya mountain towards Gaya — the king could not reach his own kingdom; their sthapana took place midway. They had not reached Chhattisgarh, and she was a yogini of Vindhyavasini Maa; the full Vindhyavasini can never go anywhere at all.
How is a coconut, kushmanda or lemon consecrated for bali?
If you go into the vidhan of consecration, the speaker says, then first do the pujan of the bali peeth, then astra pujan; in that the virachara mantras and the like must have been obtained, and if the guru has given the phatkar mantras into your ear that is excellent. Only then do the pujan of the yoginis, before the bali is given; then do the pujan of the bali, perform the pratishtha, and only then the chhedan, with its own rules at the time of chhedan. So much rule, he asks, how will you learn without diksha?
Does the Mother demand the bali of the wicked?
The Mother always demands the bali of the wicked, the speaker says. Those who create too much disturbance — she takes their bali as well. Her yoginis take them first; the Mother takes afterwards.
The first-stage Kalka Yogini vidhan was withdrawn as too prachand, and the vidhan now in the PDF is the second stage
The next vidhan of the Kalka Yogini has been changed and put into that same video, the speaker says; look at the PDF. If you are doing it newly, then this vidhan is the second stage; the first-stage vidhan has been removed, because many people had begun to have all kinds of experiences from it — it was somewhat prachand and the matter in it was a little different. The second-stage one creates balance. The PDF currently uploaded is the second stage, and only japa is to be done according to that method.
Where in the sequence does the name-smaran of the 64 Yoginis come?
The name-smaran of the 64 Yoginis is done after Bhairav ji, the speaker says: Ganapati ji, Bhairav ji, then the 64 Yoginis.
Why does ugrata increase after starting the names of the 64 Yoginis?
The listener has offered clove bali, and lemon bali on Tuesday and Saturday — even one lemon, but he has offered it. If you do the name-japa and so on without bali, the speaker says, their capacity will certainly come and their energies will certainly come, but without bali they will not be balanced. The bali of lemon, of clove, of nutmeg, all of these can be done.
What does the upadesh of the Ashtakshari carry with it?
Suppose someone receives the diksha of the Ashtakshari, the speaker says: the guru will not give the Ashtakshari diksha alone, but will give upadesh with it. He will say that the form of Bhagavati as the Ashtakshari, according to the Ashtakshari mantra, has this dhyana mantra — the mantra beginning Kalabhra Brahma and so on will be its dhyana mantra, and you are to meditate with this mantra. Then, since her Bhairav is Ruru Bhairav, the guru will separately give the Ruru Bhairav mantra, his tryakshari or panchakshari. After that, if the Ashtakshari is carried further — whether the yogini is to be present in it, whether the yogini pujan will be done, whether the bali in the dakshin and ishan corner is to be given after the japa — then if that is to be given, the guru will give three more mantras for it.
What should those do whose kula deities do not take bali?
Those whose kuldevi and devata are not ugra may do this japa in a temple rather than at home, and may also perform the bali vidhan in the temple. But those who simply do not know, and to whose kuldevi and devata no bali is offered, should leave the Rahukaal out; let them do it in the Abhijit, or in the night hours, which is best. And whenever you do it, if after the daily japa you give bali at these divine times, its effect stays good and no dosha of any kind attaches — because the yoginis come at that time with great fierceness.
Is an invitation given again in the Kalka Yogini sadhana?
The speaker says that in the Kalka Yogini sadhana an invitation is not to be given a second time — the invitation is given at the first time only, and from the next time you will do it at home. Asked separately about lamps, he says that lighting a lamp of mustard oil is also excellent; it is not necessary that only a ghee lamp be lit.
Which household shaktis are targeted by bhagatvaal sadhaks?
Saying that although it is not proper to speak it he will tell one more thing, a prayogik matter of tantra, the speaker describes households in which the presence of a devi remains — some principal yogini shakti of Bhagwati, of a very compassionate disposition, who does not answer a tantric abhichar prayoga at all. Such saumya shaktis are present in the houses and kulas of very many people, and they become angry or wrathful in the rarest of cases. The difficulty is that the sadhaks of the bhagatvaal region create a great deal of trouble with such shaktis.
How do abhimantrit ornaments act when a tantric enters the house?
The speaker says those gold or silver articles become so distinctive in themselves that when they are put upon Bhagwati's vigraha or upon that pind in which Bhagwati, that yogini shakti, that divine shakti, has perpetual residence — then if some tantric comes there by deceit, becoming your relative or coming as a guest saying he is a visitor, and performs a tantric prayoga there, she will not have to do anything and will not respond, because she is a saumya shakti. But these abhimantrit ornaments that she is wearing act upon her as astra, because such mantras are used in them, and the counterstroke happens at once — and the trouble begins there.
How long is a mandal, and who is worshipped in it?
Of how many days will the mandal be — will it be of nine days or of forty days? According to that you should first proceed; all this is different in each case. And chiefly, whose pujan will you carry: if you are doing Mahakali, then you will keep doing Mahakali's alone lifelong with the feeling of bhakti; or if you wish to obtain some shakti connected with tantra, then any one of theirs — a yogini, an upayogini, a paricharika — any one whose seva and puja we may wish to do separately among the ang vidyas. This you should ask.
Does the shakti of a past life's sadhana travel to the next birth?
Asked whether the shakti of a past life's sadhana runs on with the next birth and how it is to be awakened, the speaker says that when you take hold of any one sadhana and proceed, then whichever shakti remains with you will awaken by herself. He has explained this subject before too: how, by doing any one sadhana, another shakti or yogini bestows her grace.
How long does it take to perfect the ten Mahavidyas?
Oh brother, do you even know what the ten Mahavidyas are, the speaker says — you are asking a question like a child's, that the ten Mahavidyas will also be perfected. In this whole world, in the entire world, leave aside a Mahavidya: if even one Lok Yogini were to be perfected, then attachment to this very life would be released; they give so much. You are not understanding at all what a Mahavidya is.
Which centres were destroyed first, and why does that matter?
The root was wiped out first: all these places were burnt, Takshashila was finished. The 64 Yogini temple, a chief centre of tantra sadhana, was so treated that nobody remained fit to reach it — today people go there after seeing YouTube and Facebook. Your root was shaken first, he says, and so your buddhi becomes blunted.
What does a dream of an old woman writing "Kali" in her own blood mean?
You are seeing a very dangerous dream, he tells her. Go to a temple and give the puja of Kali ji. There will be some mannat that has not been fulfilled, and so her yogini has come and is showing "Kali" written directly in her own blood — consider how devoted a yogini she is. Go and give the puja of Kali ji.
Who is Budhi Mai, and who is Banni Mata?
Budhi Mai is a lok devi, a lok yogini, he says. And Banni Mata, as he has told before, is Bhagavati Bhadrakali.
How many Bhairavs are there according to the Rudrayamala?
The most famous grantha, the Rudrayamala — according to it, he says, although we ordinarily hear of fifty-two Bhairavs or fifty-one Bhairavs, sixty-four Bhairavs walk along with the sixty-four Yoginis. Those whom we worship as the sixty-four Yoginis — Jaya, Vijaya, Ajita, Aparajita, Jayanti — all of those Yoginis have their Bhairavs.
The pujan of the sixty-four Bhairavs alongside the sixty-four Yoginis is rarely taught, though after a time the guru ought to give the adesh for it
It will astonish you, he says, that nobody tells this from the front — this is exactly the sort of subject people do not tell, that in the avaran pujan of the sixty-four Yoginis the pujan of the sixty-four Bhairavs is also to be done — whereas after a certain time the adesh for it ought to be given.
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.
Why does Mahadurga's pujan pacify a brahmarakshas dosha?
It is said that if Badi Durga, that is Mahadurga, is worshipped, her pujan simply will not take place without the pujan of the sixty-four Yoginis; and it is said that if Ma Bhagavati Mahadurga is worshipped, the dosha of brahmarakshas and the like is at once pacified. The reason behind it, he says, is that when the sixty-four Yoginis are worshipped, one of the sixty-four Bhairavs in it bears the very name Brahmarakshas — Bhagavan Bhairav has been held in the form of Brahmarakshas too, and this one also comes among the sixty-four Bhairavs.
What do the names Preta Bhakshani and Nara Bhojika mean?
Among the chief sixty-four Yoginis, one name is Preta Bhakshani and one name is Nara Bhojika. People will run away merely on hearing the names, saying how dangerous a name it is. But nowhere, he says, does it mean that Nara Bhojika is now eating men. Bhagavati certainly devours those who are wicked — but bhakshan does not mean she will pick them up and eat them. All these are forms; one is not to be alarmed by them or run from them.
How does a siddhi from a high deva shakti behave?
Where the shakti is of a high order — as when a Mahayogini of a Shakti Peeth grants divya drishti — that shakti will clearly convey even a subject in adhyatma, Sanatan culture or tantra which its holder himself may not know, and he becomes capable of telling it through her.
Can the sattvik khappar be offered to Batuk Bhairav as well?
The sattvik khappar may be offered for Batuk Bhairav, the speaker answers, but Bhagavati's khappar will be present alongside it. And do not advance so far right now without being told and without knowing, he warns, because a dudhiya khappar is also required. If you begin giving khappar on your own, difficulty will start. Do only as much as he has stated in that sadhana. If you are doing the Kalika Yogini sadhana, then give the khappar to her; with Bhairav ji many things become different.
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 in Navratri and other parva kaals for protection?
When it is Navratri, when it is Shivratri, or whatever parva kaal comes — especially those connected with the tantra kaal — we must protect ourselves and protect the family too. Along with that, the anushthans done before this should be continued: those who have been doing Kalika Yogini sadhana all year should keep doing exactly Kalika Yogini and not abandon it now.
What is prescribed for those with navagraha doshas in the kundali?
The speaker says that for those in whose kundali there are doshas connected with the Navagraha: the Navagraha have their mothers, and the form of those mothers of the nine grahas has been held to be that of the Nava Yoginis. The mantras connected with all of them have been given on the channel in full detail.
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