Ep. 6 Devi, Tantra and Navaratri Sadhana | Rajarshi Nandy | Part I For The Record
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Title: Ep. 6 Devi, Tantra and Navaratri Sadhana | Rajarshi Nandy | Part I For The Record
Author Name: On Record India
Description: In this profound episode of our special series, On Record India welcomes author and spiritual practitioner Rajarshi Nandy for an immersive exploration into Devi, Tantric traditions, and the sacred significance of Navaratri Sadhana.
Tantra is often one of the most misunderstood aspects of Indian spiritual philosophy. In Part I of this dialogue, we demystify the core essence of Shakta traditions, examine the multifaceted nature of the Divine Mother, and break down what genuine Sadhana entails for a seeker during Navaratri. From the metaphysical energy of the Devi to the discipline required for spiritual practice, this conversation offers clarity, depth, and authentic traditional perspective.
(00:00) – Introduction
(2:46) – The Concept of the Divine Feminine
(10:21) – Rajarshi ji's journey of experiencing Devi
(16:31) – The sacred experience of Maa Kamakhya
(22:09) – Pashubali and the benevolence of the Divine
(28:43) – Non-vegetarianism during Durga Puja
(40:08) – Kamakhya Temple Corridor
(48:26) – Rajarshi ji's advice to young sadhakas
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Transcript:
(00:00) What is the concept of the divine feminine? >> I still don't understand fully what magamak is but there is something in there which is [music] which is nowhere in the whole world. Some of the most ancient shakyas actually. >> What is your opinion on that sort of development or what we can broadly call the corridorization of temples like kamaka >> as inasaki I'm saying that if you keep making things indiscriminately like this one day her anger will just come up.
(00:23) She is capable of creating and destroying kings. That's all. If you understand you understand. How did you first come across the Dvi? [music] >> I saw some power coming out of the Garbadria of Kali temple. That moment when I look back is where I sort of got introduced to the idea of Duasa. >> When the topic of Pashubali comes up is would the mother want the life of her own children.
(00:45) >> The Dvatas they have compassion but they do not have pity. Pity is a sentimentalism. Pity is a human condition. How do you view this constant [music] tension between predominantly Vayashnava and Shaka ways of life? >> The meat [music] that comes from the bali is used to make the nay of di that is offered to her and then is [music] consumed as prasad.
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(01:56) arising from any actions taken as a result of using the information provided in this content. >> Namaste. So just when I had started this podcast and the first video had come out, every single comment section of every single video was flooded with just one thing. When are you going to have Rajasi Nandi sir? So today we have the noted author Adihiat Guru and somebody who has guided so many people in this country Rajasi Nandi G on record for a Navatri special edition >> and I'm very happy to be here with you today and uh though I've given various
(02:32) podcast interviews other places it's the first time I'm recording something in Gojhati a city which I where I come every now and then to visit Makamaka. So all in all I hope we have a very good conversation. >> Yes sir. >> So the first thing that I wanted to ask is uh in just a few days millions of people across this country are going to celebrate the divine feminine >> Dvi her various forms.
(02:58) What is the concept of the divine feminine and what makes the Hindu civilization unique in itself to have the concept of a divine mother which is not there in any other Abrahamic religions for example. >> Okay. So uh before I answer this let me clarify something which I uh tell other people as well.
(03:16) So I do not consider myself as a scholar. I am an upasak. Okay. So which means that while I read texts I read it from the upasak's point of view not necessarily from the scholar's point of view. So scholar means somebody who has read widely and things like that. I read as I'm guided whether from my sad and other purposes. So the main idea is that while we had so this is my way of looking at it.
(03:40) We had the Vic religion and the primarily uh even when we read the Bhagat Gita which is like one of the seinal texts of the Vic religion. Um we see that there is the in the Shanka philosophy there is the purusha and the priti the two basic aspects we are all aware of. So the purusha centric adhhatma when you want to change yourself at the end of the day the whole process of sadhana of any spirituality is that you need to go out of the suffering and the ignorance that ordinary human life is that's the one thing which pretty much everybody agrees
(04:15) on whether they have been prophets whether they have been spiritual figures whichever religion question is how do we get out of that so broadly speaking there were two uh basic parts one was the purusha, the path of the purusha which involved uh many things including the vic religion was primarily modeled around that uh and then over time the path of prcari also became very prominent.
(04:42) So this uh the concept of the divine feminine that we consider as uh Dvi or Shaki it's very simply that which creates movement whereas Purusha is more like the in a very simple way what we call the you know the highest state is Brahman we call it in the uponations. So Brahman will have two aspects to it. One is the static aspect where it sees as the witness of things.
(05:05) It stands apart from creation. It sees what is happening. It knows what is happening and then procriti is the energy of that Brahman which in other words we say that Shiva projects his shi into the world. So that is what creates the world. So one thing is that uh in the purusha tatwa predominant view of dharma we see that there will be the concept of the avatar that will come.
(05:30) So the divine is not only here, the divine is outside also beyond our conception that comes down from there in the priti predominant view of dharma. And those are actually not in conflict. It's just two paths. That's it. We believe that the divine is here inside. Shi is inherent in the creation. Shaki has created the creation.
(05:51) Shaki has become the creation. Only thing is there are layers of ignorance due to various kic currents and all that. So we find Dvi temples for example some of the most ancient shakti vitas actually were not vigas. If you go to makamaka the vigraha comes later the yogin tantra mentions this vigraha but the oldest realm of the text we see that it is the garbagraha of kamaka that is the real source of power and not just kamaka even in Bengal you go to kangar tala that's like a mali temple but the main power is there's a cremation ground
(06:26) there's an flowing river so what happens is so shaki upasana primarily is finding the divine from things that are ordinarily available able to us. It's not like something outside of the thing that which is happening around you the the leaves the tree the wind the air behind it inside it inherent inside it there is a divine power.
(06:51) So how do we go to that power? That is the power we call the mother. That is the power we call Shaki. That is the call we call Dvi. So fundamentally this is where uh is a crucial difference in the I think not just our religion perhaps lot of the polytheistic cultures had this type of yeah >> I I'm not very well versed but basic idea I have.
(07:13) So when you do shaktuasana in fact that is one of the I was discussing this with somebody uh when you do purusha the experience of the divine is very rare. It is not it is not going to come so easily but when it comes it is going to change you completely with shakuasana the experience of shaky will come quickly.
(07:32) There are three stages to duupana. One is the generation of shaky which happens very quickly if you follow the procedures the guru given padis and the traditional ideas. uh basic discipline you have within a few years you will start experiencing her but then uh to be able to hold on to that shi to be able to use it to go higher that is where people can make mistakes because that requires fine-tuning guiding and many other things but yes the fundamental thing is that it is things around us even the the infamous or now famous also the panchata that is what
(08:07) what exactly is it doing the things that are considered to be aborant and you know destructive to the northern religion. So Machendraat says in one of his writings that those things that which makes you fall is the one that will take you higher if you just know how to approach it. So that is the basic philosophical difference in the two paths and this force only we you know we personify this because it's easy as human beings to personify rather than to go towards something that has no form.
(08:37) It's very difficult to understand kamaka in the nirkar swarupa. It's easier to understand as a tripundi as the kameshwari form it's much easier or any of the mahidas she is all of them so that is only dura that is only kali differences are there in the iconography that is all right but the fundamental she's there upasa experiences her around the sadhana when it progresses you will see signs close by you will see in your feel in your body once I'd asked a really powerful siddha was very lucky to have met him very powerful gentleman I'd
(09:09) asked him Siddhi and he said that it cannot be defined. You'll feel it in your body. Nobody can define Siddhi which is so true. When the Siddhi of a deity or higher level I'm not talking about the gimmicks kind of variety you know magic higher level the siddhi joke the highest it cannot be defined in words it is impossible you can write essays of it books on it still there'll be something that is missing.
(09:39) It is felt inside the body. It's it's a change. It's a vibration for lack of better words. Scriptures take you till here and then that gap your guru will take you and then finally there's an X factor that you will have to do which even your guru will not be able to do. Why there is because it's your destiny. She will test.
(09:58) Can he cross that X factor and go? If you cross it, she'll be there. And when she's there, you'll have no doubts. He k no dha, no d, nothing, no mind playing tricks. Is it true? Is it not? Nothing. you know it is this and she will make sure when she can do so many things so but the point is it comes from around here it's not something coming from here both are correct it's not that one is better than the other you decide what works for you >> Rashidi how did you first come across the Dvi what was your experience like and what has the journey been like
(10:31) >> it's it's it's a it's an interesting journey uh my First up was a bava because at that time I had no idea who's bhavva. I was passing through some difficult times when I met my first guru and uh he has he he's one of the most uh perceptive intuitive uh beings I've ever interacted with. Uh and he told me started telling me certain things which I was like how how is this even possible? Uh how does he know? Because at that time I was more of an atheist agnostic and zero interest.
(11:06) So I my entry into this path is lateral. I do not huh I do not come from the perspective key this was like I was told that I was happily leading my life no interest in these things at all. Then I met him and that to in a very strange manner because I was sitting with a friend. Friend gets a phone call and I was sitting and then um I call him in Bengali we call Jetu.
(11:30) Jetu means father's elder brother. So I will not name him. I call him Jetu like that. So he called my friend and said that said yeah there's a friend sitting he said pass the phone and I took the phone and he's like and he was I was in Bangalore at the time office you come and meet me once that's how I met him when I met him after some time I realized that he's talking to me things that uh first of all I'm thinking about then there are things that nobody knows about nobody literally I don't even things I haven't discussed with my friends and everything
(12:05) and then I thought must be some gimmicks. Yeah. some mind readading trick and uh skeptical I was um then he suddenly told me you have to start worshiping bahava mantra I will tell you I consider this like an upadesh okay he wrote down a particular mantra and told me you start doing this okay at that time I had zero clue of what is bhavva I've never heard so as an average uh Indian from Bengal I knew of kamakali madura Krishna, Shiva, Gpati who is what is V? I have no idea.
(12:42) So he told me just do it and my curiosity was that uh so I asked him these things that I'm seeing like you are able to tell me things that is not magic so this is not it's a process I mean he was trying to encourage me I guess it's not that simple but uh so he said keep doing this that's how I started and then I progressed in this sadena as I mean the only not progress progress is like a it's a lifetime's lifetime's journey you cannot you set a benchmark I have progressed nobody however much you progress there'll be people better than
(13:16) you that is why the path is designed uh once I did a arushan of bhava for 108 days and almost on the towards the end of it I had a vision of very powerful vision of lord bhava and that time I had uh come to kalahat temple in Kolkata just like that casually because uh see even uh among among Hindus also there may be people who are at that time I was still like you know I believed but I was not fully there but Kaliat and all that are cultural spaces for us also if we go there I mean my grandmother used to go there my everybody goes there just do
(13:53) bow and like that so I was sitting there uh inside the kalat temple and um I went into a meditation for a very long time just happened organically for almost two and a half 3 hours by the time when I opened my eyes temple was almost closed. There was a back entry that was there. Uh I came out, I saw that my shoes are gone.
(14:16) But I felt very blissful. Very blissful because I saw some uh I saw some power coming out of the garbag of uh the Kali temple. That moment when I look back is where I sort of got introduced to the idea of Duasana. Then I went to different places. is I met a eventually I was able to meet a very great uh upasaka. So all these people that I've met they are also like gurus only I mean they may not have formally initiated me but every wisdom that they have given helped me in the path.
(14:52) So he was a maalu pasak from Bengal very powerful pasaka smashan kalupasaka he had the thing that when he used to meditate that area after some time would smell of corpses because when kali comes mashan kali comes she causes that it's not dangerous but that's how it is and um he's also a very famous man but I can't tell his name because he was very categorical not to you know he's famous in his field well known uh he was very kind to give me some guidance and he was the first person who told me that you should go to Kamaka in in Bangla. He told me
(15:26) you have to go through Kamaka that is where it is. Before that I had not much interest in Tamaka had not come to Assam ever and then I came here and very first trip I I I could not understand what Mama is. I still don't understand fully what Mama is. Anybody who says they understand I look at them with lot of skepticism.
(15:46) uh but there is something in there which is uh which is nowhere in the whole world meaning something inside the garbaga is there a form of power absolutely it's like even beyond the scriptures if I can tell you scriptures only give you one broad parameter scriptures came later when people thought that how do we interact with this kind of a power we have no idea so that is when you start writing you codify the knowledge what the siddhas and the dishes have understood And then you become the padis and the shastras come in. But this power is
(16:18) beyond the shastras. It's there when people could not perhaps when language was not developed. She was there in that same space. So that ancient that's how I you know one thing led to the other. >> Gi you have uh been doing upasna for so long and you have been to temples in Bengal in other parts of the country.
(16:40) How is ma kamaka different from other experiences that you may have had? >> No, I to personally I I mean I have no words to describe how beautiful she is. But that's also a part of the answer is because I am also biased towards her. There's no denying it because uh I've had innumerable experiences of Mamaka.
(17:02) She's been very kind in giving me those experiences allowed me to do a lot of sadena here. But she's also a tough mother. What I'm saying is what I have experienced. It's not necessarily from the shastras. Shastra will give you okay this is the Dvi, this is a swarupa. There are so many you know iconographical details.
(17:19) Uh there are five heads of six heads. So there's a different parts all that is correct. No denying it. And the moola mantra is you know right now she's woripped asundur earlier time she used to worship perhaps as in some cases in kubjika and other forms. All that is there but there are a few things I I feel about Makamaka.
(17:41) She is a Davi who tests the upasa very strongly. Means her core swuba is nirakara. Nirkara is very difficult for the human mind to comprehend. We need structure. We need something to hang on to because when true niraakara there are only two deities we Hindus worship in my opinion which completely nirakara.
(18:02) It's almost like Brahman one is the core of kamaka not even the iconography what is inside beyond the garbaga okay inside that until you go into the garbaga you don't know and that time when you enter the garbaga those who have done it's full chaos that 100 people shouting this that you might have thought I'll ask for this nothing is going to happen because she is sitting there and controlling if she doesn't want it to happen it's not going to happen first you struggle first you strike when you you plan it okay I'll go there I have xyz desires I'll go
(18:31) and ask Okay, at that moment either you will go blank or just about when you're going to you know think somebody's going to shout at you here you somebody's pushing you that's how it is then you will realize that it is being it's like a it's like a play and she's the one who's controlling it completely she wants it that way she literally wants it that way because it's like uh uh her path is like you know peeling the onion slowly slowly as you go deeper she reveals a part of you each part will have certain tests with dubasaka. If you
(19:03) pass the test, she'll take you even deeper if you and that's okay to not pass. This is not an ordinary human exam. You it doesn't come by telling you okay not like that and it is almost always never going to happen when you expect it. Some other area of life something or the other a situation will be caused.
(19:23) If you want to come to her, she will test you key what your material whether it's changing inside or not because whole path of sadness is to change as that change happens slowly as one clears those tests she takes the obasa higher and even then after a point she becomes the mahavidas. So she will tell you which of the mahida is actually suited for you.
(19:47) Sometimes it will be more than the mahavidas also more than one mahavida also that she's like adishi in literal terms she is the adhyaki without any kind of um any attribution to anything that we do which is which is fine we do it because it helps us to understand how she is but this mahakamaka's power is so unique and so vast uh that there is there's no limits to what she can do there's limits to what she can do for Dupasaka.
(20:19) But also one has to follow the path that is set for them. Whatever the guru has set why that's because there's a she's like a 360°ree di the good, the bad, everything coexist. You choose what is suitable for you. There are as one goes higher in kamakoasana. See it's like what I feel these days to she's even more popular.
(20:45) There are like millions of people who come there. Um the initial stages of the makamaka sadhana is like a visiting a shopping mall of shaktuasana. Yeah. There's one mand there's another mandi there's one mandonder. It's so beautiful everything some energy there you'll feel. After many years it could be one year it could be 10 years it could be 100 years or next lifetime you will realize that of all these things which is the place which is meant for me not what I like.
(21:12) What she saids the key okay you have to go to the Tara temple you have to go to Bhaneshwari you have to go to Balangi she is only gamaka but through which is the gateway through which you will reach kamaka once you realize that then you focus becomes laser sharp I knew uh oneasaga from kashi every amawasi used to come to kamaka I think for 12 years or more than that and he would only go to the main temple once do amascara there then come to chinamasta 3 days you will who is sad and go back. He had many abilities.
(21:43) People used to come to him from all sorts of his ishta was chinawasta of kamaka. So mahakamaka becomes chinasta there. Okay. So like this she tells you what is the swarupa that she will manifest to an upasaka based on his purva samscara and various other things and as one goes deeper and higher one becomes more reserved in telling what can be told and what cannot be told.
(22:08) Uh Rashi G I because we are talking about Ma Kamakya I wanted to bring about the topic of pashubali. >> Mhm. >> And [snorts] uh one of the core arguments that is always made when the topic of pashubali comes up is would the mother want her the life of her own children. The question that I want to pose you is not whether pashubali is scripturally mandated or not.
(22:33) you have spoken about it but I want to ask you a more sort of a philosophical question that is is the mother or is the divine really benevolent and what does benevolent mean so so I want to delve into the issue of uh violence and nonviolence and uh >> it's a very good question the way you framed it because pashali is a very ordinary thing is the divine benevolent very difficult to say it depends on what you mean by benevolent So I feel what I have seen the dvatas they have compassion but they do not have pity. Pity is a sentimentalism.
(23:15) Pity is a human condition. I go on the road I see a beggar asking me something. I feel pity for him. He's looking very haggarded. Might not have eaten something. I give him a 100 rupee note and feels safe. So the beggar goes and buys one bottle of alcohol. Okay. and then he drinks and then he falls on the road and meets with an accident.
(23:35) So who is going to take the karma for that? The date is do not work from pity at all. Pity is a very sentimental immediate feeling like I feel very disturbed. Why is this happening? Why is there so much suffering? Suffering is there. It's there. It's been there from the you know human beings came into uh through evolution and it is still here and it's always going to be there.
(23:57) Go to any hospital. go to hospital at the especially if you ever unfortunately if you have to ever go to a children's hospital emergency section it's a pathetic situation there in our dharma there is no Satan there is no devil who has caused this so much suffering there innumerable little kids months old kids suffering from the difficult most difficult of diseases and parents are crying relatives are crying doctor is helpless who is causing this that is the question you have to So God is compassionate.
(24:31) The divine makamaka is compassionate. Dvi is compassionate. But sometimes compassion may require some degree of pain to be inflicted in order for a greater good at a later time. So this is the logic that the uh great uh you know scholars and the masters have used when defining why pashui is important.
(24:52) They say there's a pain that is involved to the pashu at that time. But the benefit that it gets is it gets out of the pashu yuni which means it is not going to get born into that yoni again. It is it it may get into a higher unit. It may be born as a human being. In fact I do believe that a lot of the pashu when the bully is correctly done the ja actually gets a next birth as a human being.
(25:15) Whether they like that birth or not is a different matter. But at least there's an uplift that happens because this is the power of the dvi. Uh so God is compassionate but God has no pity. It's very the whether you believe in God whether you believe in Dvi you have to believe in the law that they have set the law is very clear.
(25:35) So as you conduct yourself accordingly uh there's some reaction that comes we call it karmafala. Karmafala though should not be looked at something that restricts us from positive action. This was not the sense in which the Gita was given to by Lord Krishna that you know if karmafala is the only thing then there's no point in fighting some karma will always come.
(25:57) So first do the dharma and if you do it in a detached way then the karmafala is not going to stick to you. This is the way even for Bali. If the vidanam is correctly followed, if the padi is correctly followed and if the right puja is done, she will indicate the necessity of a bully because she likes bali. There's no doubt about it.
(26:20) In that case, she also ensures few things. First is that the pashu gets mti from that yi goes to a higher yi. Number two, the upasaka who is giving the wali, some benefit is given to the upasa also. Number three, she ensures that the karmafala involved in this whole process is reduced to a complete minimum specifically if the bully is given by her injunction.
(26:39) I have seen those cases also where she can give she can ask for a bully. Specifically clear signs will come that this bully is needed and the pushu will also appear. There's it's it happens almost like a miracle. The pushu will appear sometimes the pushu will appear with specific signs on his body and then uh depending on that you can understand what is the form of the mother who asks for that bully who has taken that bully.
(27:06) So it is not that she's uh you know how can a we make a very dramatic how can a mother ask for a you know bully. So it is remember that she's not a human mother she's a cosmic mother. So the vinam basic mantra of di only comes here. So the vinach part is equally important. She is that one cosmic force is also giving you the highest spiritual gain and is also the driving force behind the law of karma due to which when you enter into the emergency ward of a children's hospital you feel completely disheartened and broken at the amount of suffering that
(27:38) is there. Who is responsible? Nobody. She is detached but she's also compassionate. And her compassion doesn't remain confined by a momentary happiness or sadness. she sees that what is the possibility of that soul 10 years from now, one lifetime from now, two lifetimes from now. That is what her compassion is.
(27:59) So she is not um affected by emotions that much. But she is uh if you if one wants to look at it that way, uh that's why she's the mother. Mother means not just a mothering for one lifetime. She's a mother after you are you leave your physical body when there's nobody, none of your friends, relatives, parents, nobody remains. Her force remains with the her force ensures that it's born into the right condition, right place and again can go back into the path wherever you may be born once her blessing comes.
(28:26) This is what a mother truly does. This is something no human parent can do because you do not have the capacity. So we look at it in that sense. So again God is compassionate but there is no pity. Pity is for us humans because we feel very we are like that. So from Bali I want to move to another hotly debated issue that is non-vegetarianism >> especially in the context of Bengal because we recently had the Baba Bageshwar controversy.
(28:54) >> Uh what is your view on non-vegetarianism especially within durauja and a shaka shakti upasna perspective. Second a two-part question. The second is how do you view this constant tension between predominantly Vayashnava and Shakta ways of life and what is the way forward for uh Hinduism and Hindutwa to reconcile with those fundamental differences.
(29:21) >> Okay, very controversial but good question because this is needed to be spoken of. So first fundamentally is eating non-vegetarian food allowed during durabuja that was the controversy that it started. Okay. Uh yes it is allowed number one point. Number two is that so understand two things.
(29:42) What I have seen is that when durabuja happens whether it's Bengal asam eastern region durabauja even parts of bihar mitilanchal and all that broadly similar of durauja happens right. uh the same current of tantric shakuasana was there in these parts geographically the actual puja is done as per complete vidhi which means that even if you go to any dauja whether it's Bengal whe I don't know I have not attended daujas in Assam but in Bengal at least so you'll see that 90% people are just sitting and chatting and eating something and you
(30:15) know just asking comparing dresses this that etc the priest is doing his puja etc the priest is doing vidhad pu pu pu pu pu pu pu pu pu puja there is no lapse in that whether he has concentration or not is different matter but there is no every step he's taking is as per the shastras so what is the shastra that tells us how to do the durabauja at the moment that is done primarily it comes from raunand bas's I think 16th 15th century uh texts on the durabauja tatwa that is he wrote 28 tatwas of which this was I think the last ta he wrote on
(30:46) durauja so there he makes very clear uh ideas on how the puja has to happen and he is a absolely Absolute genius. The man is a genius. Why? Because he picks up from puranas. Kalika puran heavily. Kalikapuran is almost like a tantra. Though it is a purana but it doesn't follow the standard purana system. Kalika puran yogini tantra.
(31:05) Then he integrates with the mainstream ideas that comes from the mainstream puranas manusmati and other things. Then he integrates it with the local customs dawapatria and all that it is not there in any purana. We we different dhas we are offered to madura. This was the local agrarian culture that used to be there.
(31:22) So he integrates all of this creates a mahab puja mahabuja should have five steps that is the uh the udhan the bodhan that happens to ma then there's the snan mahasan that happens bali vidhan that has to happen yagya that has to happen and the vish visan that has to happen these five limbs it creates a system that is as good as the ashma of kalyuga in terms of shaktiasana there he mentions that if a person is a daasaka aa remember that in the 16th century when this texts were written when he was writing we did not have this mass kill duraujas happening
(31:54) right durabuja is either uh in a in Bengal side we call it the bonade party bonade it's the yeah >> yes exactly so who have made dura maybe the kula devata in their family okay or even not without kula devata even some vegetable families also used to worship dura because uh for various blessings ma dura was worship so those families used to worship some kings used to worship but this kind of the culture that we have that every 100 m there's a durabend that was not there.
(32:22) So there Rohanandhan makes two very clear ideas. One the Vayishnava who is the Vishnava whether he has Vishnava dika or not follows the Vishnava should uh follow a vegetarian diet during that period. For the shakta he's saying that bali has to be offered and that prasadam has to be consumed as the prasad of dvi. So one of the reasons why bali was also integral part of dvuasana because dvupasana requires the offerings of mamsa the offerings of in the tantric padi karin which is the sanctified alcohol but in durabuja that is not done but at least
(32:56) the offerings of mamsa has to be given there okay and we have evidences of this coming even from vaynav text like haramsa which is from the mahavarata okay that when vahamsa talks about vinda vindas ekami dvi says that she loves the offerings of um mamsa and sura. Sura is alcohol basically in a generic statement.
(33:18) So that means that the culture was pre-existent. It's not something he's inventing. And then he says that for the shaka you do the bali vidan nami wali is mandatory. Other days if you can do it it is very good. And then the bali the the the meat that comes from the bali is used to make the natam of di that is offered to her and then is consumed as prasadam.
(33:40) This is the way for those who have the vashnava disposition says even lose vishnavism you can f you can do not you can be vegetarian all these days no problem and then there is a third section today which is that which are neither vishnava nor doing duraasana hundreds of people like that what is the vidan for them rahunandanda never wrote any vidan for them because I think the idea that mascal dura which is will happen was never there so what we do as an approximation I've seen culturally obser as an you know person observing this so people do is that they will wait
(34:10) till the pushpanjali to mahadura whatever time it happens 9:00 11:00 12:00 according to the uh nyhamas etc and up till that time you fast you do the bushwang and then you consume what your normal food is so in the context of duraasana can meat be consumed 100% it can be consumed in fact to be very clear when I say that the dura puja actually the puja that is happening um uh by the priest is to the tea it is follows the padis of roanandhan there's no deviation a to zed like from the you know making of the vigraa the mud that has to be
(34:47) used everything so there is a mud that has to be taken from the house of a prostitute also it's all raunand's padati he had mentioned it nothing changes there other people what they're doing is not the part of the puja that becomes the utsa is this wrong no this is how evolution happens even look at the ganeshutsa that happens I mean I'm sorry to say I I love gpati but the ganeshutsa creativity that they do with lord Ganesha's vigas I mean level that's there's no beyond text I mean I don't know what to some Gpati eating cake some
(35:17) doing this that I don't know where they get this so this is what happens when a thing becomes mass some degree of control can be done but it is not any direct link to food at all one can eat what one chooses one can be vegetarian one can be non-vegetarian a typical question that comes along with this is what about halal food that is there so this is a problem regardless of dauja there's not got nothing to do with daujuja as a practicing hindu it is good idea to avoid halal food and that goes throughout the year it's not that only
(35:47) during dauja okay why that is because it's a food that's consecrated to another dvata another being whatever it is so this is the basic idea of so this should not be mixed because I I realized that when I made this comment some people say that okay what about Hindus okay they are consuming halal food and all inside the puja nobody's consuming thing prasadam is made veg non-veg depending on whatever is the tradition both are completely valid and absolutely there should not be any kind of confusion in this regard this is the
(36:17) shastra not just the shastra one is the shastra one is the tradition siddhas have followed this path I mean bamakapa krishna uh endless punand was I think he used to do his tamaka only he had a And innumerable innumerable list of obasakas have been there who have attained siddhi of bhawadi following standard dietary practices of that area which is that consumption of meat consumption of fish etc etc etc we follow only that we are not siddhas but we follow the path they have set so there should be no confusion
(36:54) number one I do believe a lot of these problems did happen because for a significant period of time say before the era of the internet how did An ordinary man know about dharma. It is through the pravachars, the katawaks. Okay. So, katawak and the idea of doing uh you know katas is a very integral part of loose vishnavism.
(37:18) Why I say loose vishnavism? Because there are various traditional vishnavisms also. They may not be katawak. They may be having that even in vindavan you have kmas of dika and all that. Okay. uh I know uh very advanced tubasakas who they are vishnavas but also worship mahidas in the sathatic format but so that's a different rigorous thing whereas there is the very ordinary idea that you >> yeah I'm not against that at all but problem is that these katawaks have added a one their own biases b a large section of the crowd are from that
(37:53) kind of areas where it is perhaps believed that not only am I veg But if I can enforce wedge on other people that makes it more dharmic. So to play to the gallery that's what has happened. It's only in fact in the last 10 years that I see there's a resistance at least on the internet from people who say that no that's not the only narrative there is another possibility.
(38:13) So this soiling of the whole matter has happened because of complete clueless stories you know sir pi I've sent heard so many things there's somebody sent me a clip some gentleman is saying that okay bali di doesn't take the bali her you know her companions take the bali that's so wrong no she takes the bali make no mistake about it it's absolutely categorical if you go to makamak anywhere that a bully happens in one of the traditions in tarabid for example before bully we have to give the taramantra to the pushu. She is the one
(38:43) who's taking that is how his udhara is happening after the bali. Okay. And after the the pashu's head is cut during there's some water that is to be poured into the mouth of the bushu again with the vija of the tara mantra they chanted. So that that is the last thing he hears his udha is going to happen that way. Yes.
(39:00) After the bali along with di in kamaki you will see if you see bali there'll be two uh things you know and there banana and blood and all that will be offered to the yoginism and [snorts] this is the standard format. Once you worship whatever the moola deva is taking her parara will also take that.
(39:17) The moment you follow the columark for dyasa you offer karan to dvi you will have to offer k to yoginis bhavasi even gpati in the satic format no but in this yes that's how mooladva takes it everybody takes it so these are I think uh best option what hindus should do is these are actually irrelevant things that have been put to a high pedestal completely follow your path follow the tradition and understand that there are other paths and other traditions this whole uh you know evangelism food evangelism.
(39:48) It just creates bad uh friction among people. It's useless. It's a topic that has been, you know, created out of thin air for no good reason. And I'm happy that there are people resisting it. I see a lot of people resisting it because 10 15 years ago there was nothing. It was just straight. How can you say that Bali is happening and full kind of brainwashing? So we have made improvement from that.
(40:08) I wanted to come to the question of the Kamaka corridor and when it was announced I think you were doing a great job at making people aware of the ill effects of what it might cause. We also in a very small capacity discussing it here back in Assam >> and it was stalled and now the decision has come out that even though they will not drill deep and disrupt the flow of the sacred water there but they are still going to go ahead with some of the constructions which we can see and I think they're also going to make a huge
(40:33) uh tar through which the cable cars can come. what is your opinion on that sort of development or what we can broadly call the corridorization of temples like kamaka >> I uh one word answer is that I do not support the coridorization of temples uh it's one thing to have in fact during those very hectic times of the kamaka corridor a lot of things were happening at that time whether the filing of the court case and all that um to the extent that I did face pressure from people not to come to kamaka including threats
(41:06) and all that it's all part of the fine it's okay I don't mind when she gives a command it has to be done because I mean my primary identity is that I I'm an ubasaka of her when she said that good or bad doesn't matter and good I look at it is that because of that court case because of these people getting together and then there was another case that was filed uh at least that thing had to be entered into the court judgment on the of the goat that the water of Makamaka that gal that sacred water cannot be touched and
(41:37) now that it is a documented thing in a court judgment means not just 100 years later also somebody does anything that uh causes damage potentially one can take that and go to the courts and ask for relief I do not support mass scale development in these shetras what would have been very good I think for kamaka below the hill if you take up spaces you create uh there's so many things you can you can talk about tantra you can explain to people what is the what is the history of kamaka you can bring people you can have talks etc places to
(42:11) meditate do sadena etc it could have been done in a much better way than uh I feel that you know forcing these things uh there's only so much see from from my point of view as a as a as something that she wanted to done uh I have done to the best of my ability uh without any kind of expectation whether it's right or wrong uh now it has started But there is also let's see where where things go.
(42:37) I do feel that there is another aspect to these uh it may sound very dramatic but when this Kamaka corridor case was going on and there were some people I had told them that her power is so tremendous that she will cause some disruption. It may sound like uh weird but uh I had told that when the elections will come you will see the result in 2024 when the see none of it happens without approval from center.
(43:03) Yeah. None of the corridors are actually these are very key projects of Delhi to be honest with due respect and I'm talking about anything else only in this small aspect it is not to be construed as a political statement about any other aspect of any government not interested in all that only in the shetra I have gone to Mahakal inj I have seen here these require a different approach to be created any kind of corridor here you have to start with multiple checks and balances multiple checks you have to involve people who are very good in
(43:33) these things. Understand what the deity wants. Work accordingly. If the dity says no, you don't want something to be done here, you cannot do here. It is repercussion is going to come not just to the people around here. That is in fact more than that it is going to come to even the sources from which this plan comes up.
(43:50) >> So da prashnam of sorts is something that is necessary to >> no I had done the dvashnam and that is how I got into this uh and because the dva prashnam I have the full recordings of the dva prashnam. uh many things were told uh during that da Krishna and including that there'll be a lot of resistance which pretty much in 2 days whatever I was told uh now when I look back at it uh in 3 years down the line every single statement has come true every single statement it's like the man was possessed by Imagamaka he first one
(44:22) day is telling me there's going to be resistance this this eta and said people around you are the first person who will run away okay and will turn against you this will happen this will happen they will try to put lot of allegations to something or the other to stop and then he goes into say consider it to be a dasur it is but then he says it is her will that you have to do it because it is your destiny okay close your eyes and go ahead I he was speaking malam I don't understand malam I had a friend with me
(44:45) I mean he's also upasa he was translating and telling me what they're saying etc uh so they were very categorical that she is not happy with the corridor uh they were also categorical with some other things for example she was not happy with various practices that are done by the pandas. Now those aspects I have not mentioned too much in public. It's not my role.
(45:07) I I am the kind of person you tell me or she says okay you do this court case it baki it is your domain you are the queen you are the one decide I am not a god I'm a human being there's so much I can do uh but I do believe that if the corridors do come ahead and if there is any kind of damage that happens see right now if you go to kamak house there's so much superficial construction but it's more superficial it's not something very deep that also is problematic in fact I had once in a discussion with very senior pandas as
(45:35) inas I'm saying that if you keep making things indiscriminately like this one day her anger may just come up you know and these are all sensitive zones one earthquake can cause the temple in Kamaka I think 150 years ago it was because of earthquake her anger comes like this anything can happen finally I can only say this much bak people who remain here who have the best you know should think like that unfortunately though makamaka's maya is strongest around her that's the beauty of dvatas.
(46:06) By the way, the person who has the easiest access is engulfed by the maximum maya. So you will stay near the dvata and you will think that oh how do I get that how do I get that little bit of puja etc. Your mind will really be on her actually in terms of but when you come from far off you take a flight and you come here you book a hotel etc this that the spahar cross you are coming here etc then even one second dash can transform you that is her maya that's how she does and all the do that by the way not just kamaka
(46:36) whether it's kashi whether it's this into temples uh all I can say is that if there are if there is uh damages that happen then there will be very strong repercussions uh and it will not be confined to Assam. I am seeing repercussions which she is capable of creating and destroying kings. That's all.
(46:57) If you are if you understand you understand she's capable of creating and destroying kings and I have only seen a little bit of her. I cannot by any stretch of imagination claim that I'm like I have seen other people claiming many things do anything but she is capable of creating and destroying kings one will here and there and she will cause things I just hope that the government does a good job it follows it has the conscience and the uh you know the inner strength to do that there's no damage actual damage Don't just push a
(47:33) thing through. It's not that what I realized in this case is that it's not the government has a malific idea. It's not like that. Why will a government want to do something malific and cause damage or cause uh you know get the populace against them? Not like that. But they just care less. That's the nature of governments.
(47:51) So between the original idea and the bureaucracy executing it, there are so many loopholes. So many loopholes. Unless you have to think like it is my space, it is my home. I don't want it. If I am getting two people to do a decoration of my house, I'll be super careful. Are you doing it correctly? Is the measurement correct? Is the material correct? Is that responsibility is nowhere there in these projects and that goes not just for kamaka.
(48:14) Just basically get something done then get a photo and then say that I have done the thing. Other places the datas are different. Here she's not going to allow that. If you do that she's going to punish you. That's all. Somebody or the other will face punishment. I don't know who it is. >> Rashid, we are coming towards the closing of the podcast.
(48:30) uh because it is a Navatri special episode, I wanted to ask you if a young person or anybody for that matter watching this podcast uh wants to start at least a novice level of relationship with the Dvi uh what is a good and authentic and a simple way to start in my op. So I have given various sadhas in my channel.
(48:52) Those most of them are things that can be done without any specific preparation or dika also. Easiest way to do Dvi sadena. For example, if you are if you want to connect to my kamaka the best ways is to read the kamaka stotrum daily. No need for complicated mantras. Just read that I have if you read that every day even once every day without fail that constitutes a sadena.
(49:14) So one is the process of sadhana. what you're doing simple things and the other is that consistency because consistency shows that you are committed to the path you will eventually one day start experiencing even with that kamakasra or the uh 32 names of mahadura it's very powerful it requires no dika at all anybody can do that okay so these things pick up something simple only no need for very complicated things and if you know complicated things that's very good no problem with that I mean uh I have asked the team to make documents ments
(49:44) on karastapana and all that we have done that there are people who do those sadnas also but if you're starting take up either the 32 names of madura keep chanting it as per your capacity maybe you know 15 times 20 times every just one dya that's it nothing complicated light one dya sit down say peacefully take a bath in a clean clo them anything don't go into complication of veg nonveg put some sweets also that is good enough sit and chant the 32 names of madura whatever time you feel like 10 times 15 times times, 20 times etc. Do every day
(50:16) end of the 10 days you visit any Dvi temple. Kamaka will be super crowded but any Dvi temple just offer your prayers there give some money there or maybe light a di or something and say that I did to the best of my abilities this simple process but if you keep repeating it you will start experiencing her blessings
Author Name:On Record India
Youtube Channel Url:https://www.youtube.com/@OnRecordInd
Youtube Video URL:https://www.youtube.com/watch?v=7lZwsFmM7qw
Title: Ep. 6 Devi, Tantra and Navaratri Sadhana | Rajarshi Nandy | Part I For The Record
Author Name: On Record India
Description: In this profound episode of our special series, On Record India welcomes author and spiritual practitioner Rajarshi Nandy for an immersive exploration into Devi, Tantric traditions, and the sacred significance of Navaratri Sadhana.
Tantra is often one of the most misunderstood aspects of Indian spiritual philosophy. In Part I of this dialogue, we demystify the core essence of Shakta traditions, examine the multifaceted nature of the Divine Mother, and break down what genuine Sadhana entails for a seeker during Navaratri. From the metaphysical energy of the Devi to the discipline required for spiritual practice, this conversation offers clarity, depth, and authentic traditional perspective.
(00:00) – Introduction
(2:46) – The Concept of the Divine Feminine
(10:21) – Rajarshi ji's journey of experiencing Devi
(16:31) – The sacred experience of Maa Kamakhya
(22:09) – Pashubali and the benevolence of the Divine
(28:43) – Non-vegetarianism during Durga Puja
(40:08) – Kamakhya Temple Corridor
(48:26) – Rajarshi ji's advice to young sadhakas
Copyright ©️2026 by On Record India. All rights reserved. No part of this video may be reproduced, distributed, or transmitted in any form or by any means, including photocopying, recording or other electronic or mechanical methods, without the prior written permission of the owner.
Transcript:
(00:00) What is the concept of the divine feminine? >> I still don't understand fully what magamak is but there is something in there which is [music] which is nowhere in the whole world. Some of the most ancient shakyas actually. >> What is your opinion on that sort of development or what we can broadly call the corridorization of temples like kamaka >> as inasaki I'm saying that if you keep making things indiscriminately like this one day her anger will just come up.
(00:23) She is capable of creating and destroying kings. That's all. If you understand you understand. How did you first come across the Dvi? [music] >> I saw some power coming out of the Garbadria of Kali temple. That moment when I look back is where I sort of got introduced to the idea of Duasa. >> When the topic of Pashubali comes up is would the mother want the life of her own children.
(00:45) >> The Dvatas they have compassion but they do not have pity. Pity is a sentimentalism. Pity is a human condition. How do you view this constant [music] tension between predominantly Vayashnava and Shaka ways of life? >> The meat [music] that comes from the bali is used to make the nay of di that is offered to her and then is [music] consumed as prasad.
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(01:56) arising from any actions taken as a result of using the information provided in this content. >> Namaste. So just when I had started this podcast and the first video had come out, every single comment section of every single video was flooded with just one thing. When are you going to have Rajasi Nandi sir? So today we have the noted author Adihiat Guru and somebody who has guided so many people in this country Rajasi Nandi G on record for a Navatri special edition >> and I'm very happy to be here with you today and uh though I've given various
(02:32) podcast interviews other places it's the first time I'm recording something in Gojhati a city which I where I come every now and then to visit Makamaka. So all in all I hope we have a very good conversation. >> Yes sir. >> So the first thing that I wanted to ask is uh in just a few days millions of people across this country are going to celebrate the divine feminine >> Dvi her various forms.
(02:58) What is the concept of the divine feminine and what makes the Hindu civilization unique in itself to have the concept of a divine mother which is not there in any other Abrahamic religions for example. >> Okay. So uh before I answer this let me clarify something which I uh tell other people as well.
(03:16) So I do not consider myself as a scholar. I am an upasak. Okay. So which means that while I read texts I read it from the upasak's point of view not necessarily from the scholar's point of view. So scholar means somebody who has read widely and things like that. I read as I'm guided whether from my sad and other purposes. So the main idea is that while we had so this is my way of looking at it.
(03:40) We had the Vic religion and the primarily uh even when we read the Bhagat Gita which is like one of the seinal texts of the Vic religion. Um we see that there is the in the Shanka philosophy there is the purusha and the priti the two basic aspects we are all aware of. So the purusha centric adhhatma when you want to change yourself at the end of the day the whole process of sadhana of any spirituality is that you need to go out of the suffering and the ignorance that ordinary human life is that's the one thing which pretty much everybody agrees
(04:15) on whether they have been prophets whether they have been spiritual figures whichever religion question is how do we get out of that so broadly speaking there were two uh basic parts one was the purusha, the path of the purusha which involved uh many things including the vic religion was primarily modeled around that uh and then over time the path of prcari also became very prominent.
(04:42) So this uh the concept of the divine feminine that we consider as uh Dvi or Shaki it's very simply that which creates movement whereas Purusha is more like the in a very simple way what we call the you know the highest state is Brahman we call it in the uponations. So Brahman will have two aspects to it. One is the static aspect where it sees as the witness of things.
(05:05) It stands apart from creation. It sees what is happening. It knows what is happening and then procriti is the energy of that Brahman which in other words we say that Shiva projects his shi into the world. So that is what creates the world. So one thing is that uh in the purusha tatwa predominant view of dharma we see that there will be the concept of the avatar that will come.
(05:30) So the divine is not only here, the divine is outside also beyond our conception that comes down from there in the priti predominant view of dharma. And those are actually not in conflict. It's just two paths. That's it. We believe that the divine is here inside. Shi is inherent in the creation. Shaki has created the creation.
(05:51) Shaki has become the creation. Only thing is there are layers of ignorance due to various kic currents and all that. So we find Dvi temples for example some of the most ancient shakti vitas actually were not vigas. If you go to makamaka the vigraha comes later the yogin tantra mentions this vigraha but the oldest realm of the text we see that it is the garbagraha of kamaka that is the real source of power and not just kamaka even in Bengal you go to kangar tala that's like a mali temple but the main power is there's a cremation ground
(06:26) there's an flowing river so what happens is so shaki upasana primarily is finding the divine from things that are ordinarily available able to us. It's not like something outside of the thing that which is happening around you the the leaves the tree the wind the air behind it inside it inherent inside it there is a divine power.
(06:51) So how do we go to that power? That is the power we call the mother. That is the power we call Shaki. That is the call we call Dvi. So fundamentally this is where uh is a crucial difference in the I think not just our religion perhaps lot of the polytheistic cultures had this type of yeah >> I I'm not very well versed but basic idea I have.
(07:13) So when you do shaktuasana in fact that is one of the I was discussing this with somebody uh when you do purusha the experience of the divine is very rare. It is not it is not going to come so easily but when it comes it is going to change you completely with shakuasana the experience of shaky will come quickly.
(07:32) There are three stages to duupana. One is the generation of shaky which happens very quickly if you follow the procedures the guru given padis and the traditional ideas. uh basic discipline you have within a few years you will start experiencing her but then uh to be able to hold on to that shi to be able to use it to go higher that is where people can make mistakes because that requires fine-tuning guiding and many other things but yes the fundamental thing is that it is things around us even the the infamous or now famous also the panchata that is what
(08:07) what exactly is it doing the things that are considered to be aborant and you know destructive to the northern religion. So Machendraat says in one of his writings that those things that which makes you fall is the one that will take you higher if you just know how to approach it. So that is the basic philosophical difference in the two paths and this force only we you know we personify this because it's easy as human beings to personify rather than to go towards something that has no form.
(08:37) It's very difficult to understand kamaka in the nirkar swarupa. It's easier to understand as a tripundi as the kameshwari form it's much easier or any of the mahidas she is all of them so that is only dura that is only kali differences are there in the iconography that is all right but the fundamental she's there upasa experiences her around the sadhana when it progresses you will see signs close by you will see in your feel in your body once I'd asked a really powerful siddha was very lucky to have met him very powerful gentleman I'd
(09:09) asked him Siddhi and he said that it cannot be defined. You'll feel it in your body. Nobody can define Siddhi which is so true. When the Siddhi of a deity or higher level I'm not talking about the gimmicks kind of variety you know magic higher level the siddhi joke the highest it cannot be defined in words it is impossible you can write essays of it books on it still there'll be something that is missing.
(09:39) It is felt inside the body. It's it's a change. It's a vibration for lack of better words. Scriptures take you till here and then that gap your guru will take you and then finally there's an X factor that you will have to do which even your guru will not be able to do. Why there is because it's your destiny. She will test.
(09:58) Can he cross that X factor and go? If you cross it, she'll be there. And when she's there, you'll have no doubts. He k no dha, no d, nothing, no mind playing tricks. Is it true? Is it not? Nothing. you know it is this and she will make sure when she can do so many things so but the point is it comes from around here it's not something coming from here both are correct it's not that one is better than the other you decide what works for you >> Rashidi how did you first come across the Dvi what was your experience like and what has the journey been like
(10:31) >> it's it's it's a it's an interesting journey uh my First up was a bava because at that time I had no idea who's bhavva. I was passing through some difficult times when I met my first guru and uh he has he he's one of the most uh perceptive intuitive uh beings I've ever interacted with. Uh and he told me started telling me certain things which I was like how how is this even possible? Uh how does he know? Because at that time I was more of an atheist agnostic and zero interest.
(11:06) So I my entry into this path is lateral. I do not huh I do not come from the perspective key this was like I was told that I was happily leading my life no interest in these things at all. Then I met him and that to in a very strange manner because I was sitting with a friend. Friend gets a phone call and I was sitting and then um I call him in Bengali we call Jetu.
(11:30) Jetu means father's elder brother. So I will not name him. I call him Jetu like that. So he called my friend and said that said yeah there's a friend sitting he said pass the phone and I took the phone and he's like and he was I was in Bangalore at the time office you come and meet me once that's how I met him when I met him after some time I realized that he's talking to me things that uh first of all I'm thinking about then there are things that nobody knows about nobody literally I don't even things I haven't discussed with my friends and everything
(12:05) and then I thought must be some gimmicks. Yeah. some mind readading trick and uh skeptical I was um then he suddenly told me you have to start worshiping bahava mantra I will tell you I consider this like an upadesh okay he wrote down a particular mantra and told me you start doing this okay at that time I had zero clue of what is bhavva I've never heard so as an average uh Indian from Bengal I knew of kamakali madura Krishna, Shiva, Gpati who is what is V? I have no idea.
(12:42) So he told me just do it and my curiosity was that uh so I asked him these things that I'm seeing like you are able to tell me things that is not magic so this is not it's a process I mean he was trying to encourage me I guess it's not that simple but uh so he said keep doing this that's how I started and then I progressed in this sadena as I mean the only not progress progress is like a it's a lifetime's lifetime's journey you cannot you set a benchmark I have progressed nobody however much you progress there'll be people better than
(13:16) you that is why the path is designed uh once I did a arushan of bhava for 108 days and almost on the towards the end of it I had a vision of very powerful vision of lord bhava and that time I had uh come to kalahat temple in Kolkata just like that casually because uh see even uh among among Hindus also there may be people who are at that time I was still like you know I believed but I was not fully there but Kaliat and all that are cultural spaces for us also if we go there I mean my grandmother used to go there my everybody goes there just do
(13:53) bow and like that so I was sitting there uh inside the kalat temple and um I went into a meditation for a very long time just happened organically for almost two and a half 3 hours by the time when I opened my eyes temple was almost closed. There was a back entry that was there. Uh I came out, I saw that my shoes are gone.
(14:16) But I felt very blissful. Very blissful because I saw some uh I saw some power coming out of the garbag of uh the Kali temple. That moment when I look back is where I sort of got introduced to the idea of Duasana. Then I went to different places. is I met a eventually I was able to meet a very great uh upasaka. So all these people that I've met they are also like gurus only I mean they may not have formally initiated me but every wisdom that they have given helped me in the path.
(14:52) So he was a maalu pasak from Bengal very powerful pasaka smashan kalupasaka he had the thing that when he used to meditate that area after some time would smell of corpses because when kali comes mashan kali comes she causes that it's not dangerous but that's how it is and um he's also a very famous man but I can't tell his name because he was very categorical not to you know he's famous in his field well known uh he was very kind to give me some guidance and he was the first person who told me that you should go to Kamaka in in Bangla. He told me
(15:26) you have to go through Kamaka that is where it is. Before that I had not much interest in Tamaka had not come to Assam ever and then I came here and very first trip I I I could not understand what Mama is. I still don't understand fully what Mama is. Anybody who says they understand I look at them with lot of skepticism.
(15:46) uh but there is something in there which is uh which is nowhere in the whole world meaning something inside the garbaga is there a form of power absolutely it's like even beyond the scriptures if I can tell you scriptures only give you one broad parameter scriptures came later when people thought that how do we interact with this kind of a power we have no idea so that is when you start writing you codify the knowledge what the siddhas and the dishes have understood And then you become the padis and the shastras come in. But this power is
(16:18) beyond the shastras. It's there when people could not perhaps when language was not developed. She was there in that same space. So that ancient that's how I you know one thing led to the other. >> Gi you have uh been doing upasna for so long and you have been to temples in Bengal in other parts of the country.
(16:40) How is ma kamaka different from other experiences that you may have had? >> No, I to personally I I mean I have no words to describe how beautiful she is. But that's also a part of the answer is because I am also biased towards her. There's no denying it because uh I've had innumerable experiences of Mamaka.
(17:02) She's been very kind in giving me those experiences allowed me to do a lot of sadena here. But she's also a tough mother. What I'm saying is what I have experienced. It's not necessarily from the shastras. Shastra will give you okay this is the Dvi, this is a swarupa. There are so many you know iconographical details.
(17:19) Uh there are five heads of six heads. So there's a different parts all that is correct. No denying it. And the moola mantra is you know right now she's woripped asundur earlier time she used to worship perhaps as in some cases in kubjika and other forms. All that is there but there are a few things I I feel about Makamaka.
(17:41) She is a Davi who tests the upasa very strongly. Means her core swuba is nirakara. Nirkara is very difficult for the human mind to comprehend. We need structure. We need something to hang on to because when true niraakara there are only two deities we Hindus worship in my opinion which completely nirakara.
(18:02) It's almost like Brahman one is the core of kamaka not even the iconography what is inside beyond the garbaga okay inside that until you go into the garbaga you don't know and that time when you enter the garbaga those who have done it's full chaos that 100 people shouting this that you might have thought I'll ask for this nothing is going to happen because she is sitting there and controlling if she doesn't want it to happen it's not going to happen first you struggle first you strike when you you plan it okay I'll go there I have xyz desires I'll go
(18:31) and ask Okay, at that moment either you will go blank or just about when you're going to you know think somebody's going to shout at you here you somebody's pushing you that's how it is then you will realize that it is being it's like a it's like a play and she's the one who's controlling it completely she wants it that way she literally wants it that way because it's like uh uh her path is like you know peeling the onion slowly slowly as you go deeper she reveals a part of you each part will have certain tests with dubasaka. If you
(19:03) pass the test, she'll take you even deeper if you and that's okay to not pass. This is not an ordinary human exam. You it doesn't come by telling you okay not like that and it is almost always never going to happen when you expect it. Some other area of life something or the other a situation will be caused.
(19:23) If you want to come to her, she will test you key what your material whether it's changing inside or not because whole path of sadness is to change as that change happens slowly as one clears those tests she takes the obasa higher and even then after a point she becomes the mahavidas. So she will tell you which of the mahida is actually suited for you.
(19:47) Sometimes it will be more than the mahavidas also more than one mahavida also that she's like adishi in literal terms she is the adhyaki without any kind of um any attribution to anything that we do which is which is fine we do it because it helps us to understand how she is but this mahakamaka's power is so unique and so vast uh that there is there's no limits to what she can do there's limits to what she can do for Dupasaka.
(20:19) But also one has to follow the path that is set for them. Whatever the guru has set why that's because there's a she's like a 360°ree di the good, the bad, everything coexist. You choose what is suitable for you. There are as one goes higher in kamakoasana. See it's like what I feel these days to she's even more popular.
(20:45) There are like millions of people who come there. Um the initial stages of the makamaka sadhana is like a visiting a shopping mall of shaktuasana. Yeah. There's one mand there's another mandi there's one mandonder. It's so beautiful everything some energy there you'll feel. After many years it could be one year it could be 10 years it could be 100 years or next lifetime you will realize that of all these things which is the place which is meant for me not what I like.
(21:12) What she saids the key okay you have to go to the Tara temple you have to go to Bhaneshwari you have to go to Balangi she is only gamaka but through which is the gateway through which you will reach kamaka once you realize that then you focus becomes laser sharp I knew uh oneasaga from kashi every amawasi used to come to kamaka I think for 12 years or more than that and he would only go to the main temple once do amascara there then come to chinamasta 3 days you will who is sad and go back. He had many abilities.
(21:43) People used to come to him from all sorts of his ishta was chinawasta of kamaka. So mahakamaka becomes chinasta there. Okay. So like this she tells you what is the swarupa that she will manifest to an upasaka based on his purva samscara and various other things and as one goes deeper and higher one becomes more reserved in telling what can be told and what cannot be told.
(22:08) Uh Rashi G I because we are talking about Ma Kamakya I wanted to bring about the topic of pashubali. >> Mhm. >> And [snorts] uh one of the core arguments that is always made when the topic of pashubali comes up is would the mother want her the life of her own children. The question that I want to pose you is not whether pashubali is scripturally mandated or not.
(22:33) you have spoken about it but I want to ask you a more sort of a philosophical question that is is the mother or is the divine really benevolent and what does benevolent mean so so I want to delve into the issue of uh violence and nonviolence and uh >> it's a very good question the way you framed it because pashali is a very ordinary thing is the divine benevolent very difficult to say it depends on what you mean by benevolent So I feel what I have seen the dvatas they have compassion but they do not have pity. Pity is a sentimentalism.
(23:15) Pity is a human condition. I go on the road I see a beggar asking me something. I feel pity for him. He's looking very haggarded. Might not have eaten something. I give him a 100 rupee note and feels safe. So the beggar goes and buys one bottle of alcohol. Okay. and then he drinks and then he falls on the road and meets with an accident.
(23:35) So who is going to take the karma for that? The date is do not work from pity at all. Pity is a very sentimental immediate feeling like I feel very disturbed. Why is this happening? Why is there so much suffering? Suffering is there. It's there. It's been there from the you know human beings came into uh through evolution and it is still here and it's always going to be there.
(23:57) Go to any hospital. go to hospital at the especially if you ever unfortunately if you have to ever go to a children's hospital emergency section it's a pathetic situation there in our dharma there is no Satan there is no devil who has caused this so much suffering there innumerable little kids months old kids suffering from the difficult most difficult of diseases and parents are crying relatives are crying doctor is helpless who is causing this that is the question you have to So God is compassionate.
(24:31) The divine makamaka is compassionate. Dvi is compassionate. But sometimes compassion may require some degree of pain to be inflicted in order for a greater good at a later time. So this is the logic that the uh great uh you know scholars and the masters have used when defining why pashui is important.
(24:52) They say there's a pain that is involved to the pashu at that time. But the benefit that it gets is it gets out of the pashu yuni which means it is not going to get born into that yoni again. It is it it may get into a higher unit. It may be born as a human being. In fact I do believe that a lot of the pashu when the bully is correctly done the ja actually gets a next birth as a human being.
(25:15) Whether they like that birth or not is a different matter. But at least there's an uplift that happens because this is the power of the dvi. Uh so God is compassionate but God has no pity. It's very the whether you believe in God whether you believe in Dvi you have to believe in the law that they have set the law is very clear.
(25:35) So as you conduct yourself accordingly uh there's some reaction that comes we call it karmafala. Karmafala though should not be looked at something that restricts us from positive action. This was not the sense in which the Gita was given to by Lord Krishna that you know if karmafala is the only thing then there's no point in fighting some karma will always come.
(25:57) So first do the dharma and if you do it in a detached way then the karmafala is not going to stick to you. This is the way even for Bali. If the vidanam is correctly followed, if the padi is correctly followed and if the right puja is done, she will indicate the necessity of a bully because she likes bali. There's no doubt about it.
(26:20) In that case, she also ensures few things. First is that the pashu gets mti from that yi goes to a higher yi. Number two, the upasaka who is giving the wali, some benefit is given to the upasa also. Number three, she ensures that the karmafala involved in this whole process is reduced to a complete minimum specifically if the bully is given by her injunction.
(26:39) I have seen those cases also where she can give she can ask for a bully. Specifically clear signs will come that this bully is needed and the pushu will also appear. There's it's it happens almost like a miracle. The pushu will appear sometimes the pushu will appear with specific signs on his body and then uh depending on that you can understand what is the form of the mother who asks for that bully who has taken that bully.
(27:06) So it is not that she's uh you know how can a we make a very dramatic how can a mother ask for a you know bully. So it is remember that she's not a human mother she's a cosmic mother. So the vinam basic mantra of di only comes here. So the vinach part is equally important. She is that one cosmic force is also giving you the highest spiritual gain and is also the driving force behind the law of karma due to which when you enter into the emergency ward of a children's hospital you feel completely disheartened and broken at the amount of suffering that
(27:38) is there. Who is responsible? Nobody. She is detached but she's also compassionate. And her compassion doesn't remain confined by a momentary happiness or sadness. she sees that what is the possibility of that soul 10 years from now, one lifetime from now, two lifetimes from now. That is what her compassion is.
(27:59) So she is not um affected by emotions that much. But she is uh if you if one wants to look at it that way, uh that's why she's the mother. Mother means not just a mothering for one lifetime. She's a mother after you are you leave your physical body when there's nobody, none of your friends, relatives, parents, nobody remains. Her force remains with the her force ensures that it's born into the right condition, right place and again can go back into the path wherever you may be born once her blessing comes.
(28:26) This is what a mother truly does. This is something no human parent can do because you do not have the capacity. So we look at it in that sense. So again God is compassionate but there is no pity. Pity is for us humans because we feel very we are like that. So from Bali I want to move to another hotly debated issue that is non-vegetarianism >> especially in the context of Bengal because we recently had the Baba Bageshwar controversy.
(28:54) >> Uh what is your view on non-vegetarianism especially within durauja and a shaka shakti upasna perspective. Second a two-part question. The second is how do you view this constant tension between predominantly Vayashnava and Shakta ways of life and what is the way forward for uh Hinduism and Hindutwa to reconcile with those fundamental differences.
(29:21) >> Okay, very controversial but good question because this is needed to be spoken of. So first fundamentally is eating non-vegetarian food allowed during durabuja that was the controversy that it started. Okay. Uh yes it is allowed number one point. Number two is that so understand two things.
(29:42) What I have seen is that when durabuja happens whether it's Bengal asam eastern region durabauja even parts of bihar mitilanchal and all that broadly similar of durauja happens right. uh the same current of tantric shakuasana was there in these parts geographically the actual puja is done as per complete vidhi which means that even if you go to any dauja whether it's Bengal whe I don't know I have not attended daujas in Assam but in Bengal at least so you'll see that 90% people are just sitting and chatting and eating something and you
(30:15) know just asking comparing dresses this that etc the priest is doing his puja etc the priest is doing vidhad pu pu pu pu pu pu pu pu pu puja there is no lapse in that whether he has concentration or not is different matter but there is no every step he's taking is as per the shastras so what is the shastra that tells us how to do the durabauja at the moment that is done primarily it comes from raunand bas's I think 16th 15th century uh texts on the durabauja tatwa that is he wrote 28 tatwas of which this was I think the last ta he wrote on
(30:46) durauja so there he makes very clear uh ideas on how the puja has to happen and he is a absolely Absolute genius. The man is a genius. Why? Because he picks up from puranas. Kalika puran heavily. Kalikapuran is almost like a tantra. Though it is a purana but it doesn't follow the standard purana system. Kalika puran yogini tantra.
(31:05) Then he integrates with the mainstream ideas that comes from the mainstream puranas manusmati and other things. Then he integrates it with the local customs dawapatria and all that it is not there in any purana. We we different dhas we are offered to madura. This was the local agrarian culture that used to be there.
(31:22) So he integrates all of this creates a mahab puja mahabuja should have five steps that is the uh the udhan the bodhan that happens to ma then there's the snan mahasan that happens bali vidhan that has to happen yagya that has to happen and the vish visan that has to happen these five limbs it creates a system that is as good as the ashma of kalyuga in terms of shaktiasana there he mentions that if a person is a daasaka aa remember that in the 16th century when this texts were written when he was writing we did not have this mass kill duraujas happening
(31:54) right durabuja is either uh in a in Bengal side we call it the bonade party bonade it's the yeah >> yes exactly so who have made dura maybe the kula devata in their family okay or even not without kula devata even some vegetable families also used to worship dura because uh for various blessings ma dura was worship so those families used to worship some kings used to worship but this kind of the culture that we have that every 100 m there's a durabend that was not there.
(32:22) So there Rohanandhan makes two very clear ideas. One the Vayishnava who is the Vishnava whether he has Vishnava dika or not follows the Vishnava should uh follow a vegetarian diet during that period. For the shakta he's saying that bali has to be offered and that prasadam has to be consumed as the prasad of dvi. So one of the reasons why bali was also integral part of dvuasana because dvupasana requires the offerings of mamsa the offerings of in the tantric padi karin which is the sanctified alcohol but in durabuja that is not done but at least
(32:56) the offerings of mamsa has to be given there okay and we have evidences of this coming even from vaynav text like haramsa which is from the mahavarata okay that when vahamsa talks about vinda vindas ekami dvi says that she loves the offerings of um mamsa and sura. Sura is alcohol basically in a generic statement.
(33:18) So that means that the culture was pre-existent. It's not something he's inventing. And then he says that for the shaka you do the bali vidan nami wali is mandatory. Other days if you can do it it is very good. And then the bali the the the meat that comes from the bali is used to make the natam of di that is offered to her and then is consumed as prasadam.
(33:40) This is the way for those who have the vashnava disposition says even lose vishnavism you can f you can do not you can be vegetarian all these days no problem and then there is a third section today which is that which are neither vishnava nor doing duraasana hundreds of people like that what is the vidan for them rahunandanda never wrote any vidan for them because I think the idea that mascal dura which is will happen was never there so what we do as an approximation I've seen culturally obser as an you know person observing this so people do is that they will wait
(34:10) till the pushpanjali to mahadura whatever time it happens 9:00 11:00 12:00 according to the uh nyhamas etc and up till that time you fast you do the bushwang and then you consume what your normal food is so in the context of duraasana can meat be consumed 100% it can be consumed in fact to be very clear when I say that the dura puja actually the puja that is happening um uh by the priest is to the tea it is follows the padis of roanandhan there's no deviation a to zed like from the you know making of the vigraa the mud that has to be
(34:47) used everything so there is a mud that has to be taken from the house of a prostitute also it's all raunand's padati he had mentioned it nothing changes there other people what they're doing is not the part of the puja that becomes the utsa is this wrong no this is how evolution happens even look at the ganeshutsa that happens I mean I'm sorry to say I I love gpati but the ganeshutsa creativity that they do with lord Ganesha's vigas I mean level that's there's no beyond text I mean I don't know what to some Gpati eating cake some
(35:17) doing this that I don't know where they get this so this is what happens when a thing becomes mass some degree of control can be done but it is not any direct link to food at all one can eat what one chooses one can be vegetarian one can be non-vegetarian a typical question that comes along with this is what about halal food that is there so this is a problem regardless of dauja there's not got nothing to do with daujuja as a practicing hindu it is good idea to avoid halal food and that goes throughout the year it's not that only
(35:47) during dauja okay why that is because it's a food that's consecrated to another dvata another being whatever it is so this is the basic idea of so this should not be mixed because I I realized that when I made this comment some people say that okay what about Hindus okay they are consuming halal food and all inside the puja nobody's consuming thing prasadam is made veg non-veg depending on whatever is the tradition both are completely valid and absolutely there should not be any kind of confusion in this regard this is the
(36:17) shastra not just the shastra one is the shastra one is the tradition siddhas have followed this path I mean bamakapa krishna uh endless punand was I think he used to do his tamaka only he had a And innumerable innumerable list of obasakas have been there who have attained siddhi of bhawadi following standard dietary practices of that area which is that consumption of meat consumption of fish etc etc etc we follow only that we are not siddhas but we follow the path they have set so there should be no confusion
(36:54) number one I do believe a lot of these problems did happen because for a significant period of time say before the era of the internet how did An ordinary man know about dharma. It is through the pravachars, the katawaks. Okay. So, katawak and the idea of doing uh you know katas is a very integral part of loose vishnavism.
(37:18) Why I say loose vishnavism? Because there are various traditional vishnavisms also. They may not be katawak. They may be having that even in vindavan you have kmas of dika and all that. Okay. uh I know uh very advanced tubasakas who they are vishnavas but also worship mahidas in the sathatic format but so that's a different rigorous thing whereas there is the very ordinary idea that you >> yeah I'm not against that at all but problem is that these katawaks have added a one their own biases b a large section of the crowd are from that
(37:53) kind of areas where it is perhaps believed that not only am I veg But if I can enforce wedge on other people that makes it more dharmic. So to play to the gallery that's what has happened. It's only in fact in the last 10 years that I see there's a resistance at least on the internet from people who say that no that's not the only narrative there is another possibility.
(38:13) So this soiling of the whole matter has happened because of complete clueless stories you know sir pi I've sent heard so many things there's somebody sent me a clip some gentleman is saying that okay bali di doesn't take the bali her you know her companions take the bali that's so wrong no she takes the bali make no mistake about it it's absolutely categorical if you go to makamak anywhere that a bully happens in one of the traditions in tarabid for example before bully we have to give the taramantra to the pushu. She is the one
(38:43) who's taking that is how his udhara is happening after the bali. Okay. And after the the pashu's head is cut during there's some water that is to be poured into the mouth of the bushu again with the vija of the tara mantra they chanted. So that that is the last thing he hears his udha is going to happen that way. Yes.
(39:00) After the bali along with di in kamaki you will see if you see bali there'll be two uh things you know and there banana and blood and all that will be offered to the yoginism and [snorts] this is the standard format. Once you worship whatever the moola deva is taking her parara will also take that.
(39:17) The moment you follow the columark for dyasa you offer karan to dvi you will have to offer k to yoginis bhavasi even gpati in the satic format no but in this yes that's how mooladva takes it everybody takes it so these are I think uh best option what hindus should do is these are actually irrelevant things that have been put to a high pedestal completely follow your path follow the tradition and understand that there are other paths and other traditions this whole uh you know evangelism food evangelism.
(39:48) It just creates bad uh friction among people. It's useless. It's a topic that has been, you know, created out of thin air for no good reason. And I'm happy that there are people resisting it. I see a lot of people resisting it because 10 15 years ago there was nothing. It was just straight. How can you say that Bali is happening and full kind of brainwashing? So we have made improvement from that.
(40:08) I wanted to come to the question of the Kamaka corridor and when it was announced I think you were doing a great job at making people aware of the ill effects of what it might cause. We also in a very small capacity discussing it here back in Assam >> and it was stalled and now the decision has come out that even though they will not drill deep and disrupt the flow of the sacred water there but they are still going to go ahead with some of the constructions which we can see and I think they're also going to make a huge
(40:33) uh tar through which the cable cars can come. what is your opinion on that sort of development or what we can broadly call the corridorization of temples like kamaka >> I uh one word answer is that I do not support the coridorization of temples uh it's one thing to have in fact during those very hectic times of the kamaka corridor a lot of things were happening at that time whether the filing of the court case and all that um to the extent that I did face pressure from people not to come to kamaka including threats
(41:06) and all that it's all part of the fine it's okay I don't mind when she gives a command it has to be done because I mean my primary identity is that I I'm an ubasaka of her when she said that good or bad doesn't matter and good I look at it is that because of that court case because of these people getting together and then there was another case that was filed uh at least that thing had to be entered into the court judgment on the of the goat that the water of Makamaka that gal that sacred water cannot be touched and
(41:37) now that it is a documented thing in a court judgment means not just 100 years later also somebody does anything that uh causes damage potentially one can take that and go to the courts and ask for relief I do not support mass scale development in these shetras what would have been very good I think for kamaka below the hill if you take up spaces you create uh there's so many things you can you can talk about tantra you can explain to people what is the what is the history of kamaka you can bring people you can have talks etc places to
(42:11) meditate do sadena etc it could have been done in a much better way than uh I feel that you know forcing these things uh there's only so much see from from my point of view as a as a as something that she wanted to done uh I have done to the best of my ability uh without any kind of expectation whether it's right or wrong uh now it has started But there is also let's see where where things go.
(42:37) I do feel that there is another aspect to these uh it may sound very dramatic but when this Kamaka corridor case was going on and there were some people I had told them that her power is so tremendous that she will cause some disruption. It may sound like uh weird but uh I had told that when the elections will come you will see the result in 2024 when the see none of it happens without approval from center.
(43:03) Yeah. None of the corridors are actually these are very key projects of Delhi to be honest with due respect and I'm talking about anything else only in this small aspect it is not to be construed as a political statement about any other aspect of any government not interested in all that only in the shetra I have gone to Mahakal inj I have seen here these require a different approach to be created any kind of corridor here you have to start with multiple checks and balances multiple checks you have to involve people who are very good in
(43:33) these things. Understand what the deity wants. Work accordingly. If the dity says no, you don't want something to be done here, you cannot do here. It is repercussion is going to come not just to the people around here. That is in fact more than that it is going to come to even the sources from which this plan comes up.
(43:50) >> So da prashnam of sorts is something that is necessary to >> no I had done the dvashnam and that is how I got into this uh and because the dva prashnam I have the full recordings of the dva prashnam. uh many things were told uh during that da Krishna and including that there'll be a lot of resistance which pretty much in 2 days whatever I was told uh now when I look back at it uh in 3 years down the line every single statement has come true every single statement it's like the man was possessed by Imagamaka he first one
(44:22) day is telling me there's going to be resistance this this eta and said people around you are the first person who will run away okay and will turn against you this will happen this will happen they will try to put lot of allegations to something or the other to stop and then he goes into say consider it to be a dasur it is but then he says it is her will that you have to do it because it is your destiny okay close your eyes and go ahead I he was speaking malam I don't understand malam I had a friend with me
(44:45) I mean he's also upasa he was translating and telling me what they're saying etc uh so they were very categorical that she is not happy with the corridor uh they were also categorical with some other things for example she was not happy with various practices that are done by the pandas. Now those aspects I have not mentioned too much in public. It's not my role.
(45:07) I I am the kind of person you tell me or she says okay you do this court case it baki it is your domain you are the queen you are the one decide I am not a god I'm a human being there's so much I can do uh but I do believe that if the corridors do come ahead and if there is any kind of damage that happens see right now if you go to kamak house there's so much superficial construction but it's more superficial it's not something very deep that also is problematic in fact I had once in a discussion with very senior pandas as
(45:35) inas I'm saying that if you keep making things indiscriminately like this one day her anger may just come up you know and these are all sensitive zones one earthquake can cause the temple in Kamaka I think 150 years ago it was because of earthquake her anger comes like this anything can happen finally I can only say this much bak people who remain here who have the best you know should think like that unfortunately though makamaka's maya is strongest around her that's the beauty of dvatas.
(46:06) By the way, the person who has the easiest access is engulfed by the maximum maya. So you will stay near the dvata and you will think that oh how do I get that how do I get that little bit of puja etc. Your mind will really be on her actually in terms of but when you come from far off you take a flight and you come here you book a hotel etc this that the spahar cross you are coming here etc then even one second dash can transform you that is her maya that's how she does and all the do that by the way not just kamaka
(46:36) whether it's kashi whether it's this into temples uh all I can say is that if there are if there is uh damages that happen then there will be very strong repercussions uh and it will not be confined to Assam. I am seeing repercussions which she is capable of creating and destroying kings. That's all.
(46:57) If you are if you understand you understand she's capable of creating and destroying kings and I have only seen a little bit of her. I cannot by any stretch of imagination claim that I'm like I have seen other people claiming many things do anything but she is capable of creating and destroying kings one will here and there and she will cause things I just hope that the government does a good job it follows it has the conscience and the uh you know the inner strength to do that there's no damage actual damage Don't just push a
(47:33) thing through. It's not that what I realized in this case is that it's not the government has a malific idea. It's not like that. Why will a government want to do something malific and cause damage or cause uh you know get the populace against them? Not like that. But they just care less. That's the nature of governments.
(47:51) So between the original idea and the bureaucracy executing it, there are so many loopholes. So many loopholes. Unless you have to think like it is my space, it is my home. I don't want it. If I am getting two people to do a decoration of my house, I'll be super careful. Are you doing it correctly? Is the measurement correct? Is the material correct? Is that responsibility is nowhere there in these projects and that goes not just for kamaka.
(48:14) Just basically get something done then get a photo and then say that I have done the thing. Other places the datas are different. Here she's not going to allow that. If you do that she's going to punish you. That's all. Somebody or the other will face punishment. I don't know who it is. >> Rashid, we are coming towards the closing of the podcast.
(48:30) uh because it is a Navatri special episode, I wanted to ask you if a young person or anybody for that matter watching this podcast uh wants to start at least a novice level of relationship with the Dvi uh what is a good and authentic and a simple way to start in my op. So I have given various sadhas in my channel.
(48:52) Those most of them are things that can be done without any specific preparation or dika also. Easiest way to do Dvi sadena. For example, if you are if you want to connect to my kamaka the best ways is to read the kamaka stotrum daily. No need for complicated mantras. Just read that I have if you read that every day even once every day without fail that constitutes a sadena.
(49:14) So one is the process of sadhana. what you're doing simple things and the other is that consistency because consistency shows that you are committed to the path you will eventually one day start experiencing even with that kamakasra or the uh 32 names of mahadura it's very powerful it requires no dika at all anybody can do that okay so these things pick up something simple only no need for very complicated things and if you know complicated things that's very good no problem with that I mean uh I have asked the team to make documents ments
(49:44) on karastapana and all that we have done that there are people who do those sadnas also but if you're starting take up either the 32 names of madura keep chanting it as per your capacity maybe you know 15 times 20 times every just one dya that's it nothing complicated light one dya sit down say peacefully take a bath in a clean clo them anything don't go into complication of veg nonveg put some sweets also that is good enough sit and chant the 32 names of madura whatever time you feel like 10 times 15 times times, 20 times etc. Do every day
(50:16) end of the 10 days you visit any Dvi temple. Kamaka will be super crowded but any Dvi temple just offer your prayers there give some money there or maybe light a di or something and say that I did to the best of my abilities this simple process but if you keep repeating it you will start experiencing her blessings
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