How Divya Drishti Is Attained — the Kul-Shakti Path, the Danger of Masan, and Why Bhuja Readings Go Wrong

The speaker says the first and most important point for any sadhak is that a new sadhak entering the field of sadhana will never suddenly attain shakti-siddhi. This, he says, is exactly why a guru is important. Asked how this can happen without a guru, he explains that it is possible only when a Kul Shakti of one's own family line takes mercy on the sadhak, or when a shakti of comparable capability — one able to fully absorb the sadhak's PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. — bestows grace. Such a shakti could be a Yogini or a shakti belonging to a Shakti Peeth.

The speaker says that if a sadhak continuously performs daily seva and puja of a single shakti, doing puja-path for a long period, that capacity arises within them on its own. But to what level that capacity will reach — whether the sadhak will be able to receive a vachan (a spoken word or promise) from a devi or devata, whether they will be able to speak or not, whether they will hear something or not — depends entirely on the sadhak's own progress.

As an example, the speaker says it is no longer hidden that in home after home — especially in rural areas — many households have Masan installed and worshipped. Masan, he says, is a shakti many people know of tantrokta-wise. In houses facing some kind of trouble, people nowadays get such a shakti seated, and it settles in.

The speaker cautions that shaktis such as Masan are always sadhya in a single night — the kind of thing seen constantly on YouTube claiming a result achievable in one night. He says the reality is that it genuinely can be attained in one night, but it takes real courage, because this is a very unruly shakti that is never quickly controlled. Just to gain the capacity to control the shakti behind that single night's siddhi, he says, can take years of sadhana on its own. If a sadhak does not already have that controlling capability and invokes it anyway, once it manifests it will cause full-blown discord in the household, ruin the family's reputation, and wreak havoc throughout the home.

This, the speaker says, is why a guru is spoken of as necessary here. If someone attains a siddhi in a single night, or a shakti's vachan comes to them, their guru's hand is behind it. The guru stands alongside them and quietly does the basic groundwork required, which is how the sadhak is able to handle it — and whenever it goes wrong, the guru is there to save them. But if a person lacks all this knowledge and puts their hand directly into it regardless, then somewhere along the way they will suffer a loss.

The speaker says that once such a shakti is being worshipped in a home in any form, it has the capacity to act for its own benefit — not for the benefit of the household, but purely for its own — because if it wants an offering such as liquor, then it wants it regardless. Until it gets what it wants it will trouble the household through dreams (Swapna) for some time. But once it becomes pleased, it makes the worshipper capable enough that, using this shakti, they can read anyone's hidden matters (bhed). As long as the worshipper keeps performing its seva-puja correctly, it will keep giving them this bhed — meaning, he says, they get what they wanted: they attain Divyadrishti, and can perform what is called bhuja (Bujha) in some villages and shodhan kriya in others.

If someone comes for a bhuja (Bujha) reading and it is coming out completely accurate for them, the speaker says, that is only possible when the person's home carries no Bandhan of any major, intensely positive shaktis — the house is, in effect, open. When the kul and pitru shaktis of that person's family have a weak Bandhan or Kavach somewhere, or those shaktis are not actively backing them, only then is this shakti able to penetrate fully inside and deliver an accurate bhed.

The speaker gives the example of someone who, even without any direct siddhi or a devi or devata's explicit vachan, has performed a great many sadhanas indirectly — such as a long-running sadhana of Bhagwati Bagla (Baglamukhi). If such an uncontrolled shakti tries to give a bhuja reading about that person, he says, it will never be accurate, because the person remains bound: their Bandhan is tied everywhere and pinned down (keelit) at every point, their home is secured and they themselves are secured, and the energy from their own long sadhanas is so strong that the shakti simply cannot break their bhed.

In that situation, the speaker says, the shakti will begin giving a wrong bhuja (Bujha) — it will never simply say no, it will never admit it does not know, and it will not give a correct reading, because it still wants its offering (bhog) and has no concern for the querent's gain or loss. Since nobody's shakti is controlling it, he says, it is fully independent, and the worshipper will remain under its sway — it will run them however it wishes.

The speaker contrasts this with worshipping Bhagwan Kaal Bhairava, or the Bhairav of one's own kul (Kula Bhairava), and using his shaktis, energies and mantras to bind this shakti or keep it under a Bandhan. When the shakti is controlled by that energy, he says, it will tell the truth, because the worshipper is not dealing with it independently or directly — it is being handled as one task among others. If it cannot get the reading right, it will then say so honestly: that something is wrong here, that it cannot do this, that it has come back empty-handed. But left independent and outside such control, it will make the worshipper go however it wishes.

The speaker adds another layer to this subject of Divyadrishti: people who give completely accurate bhuja (Bujha) for some querents cannot do so for every querent. He describes a sadhak who has no direct siddhi and is not especially knowledgeable, a straightforward person who has nonetheless performed sadhanas and has indirect divine shaktis backing them. If such a sadhak approaches someone who has sidh Masan and has knowledge of that line — knowing how to spoil things and how to fix them — and that person senses their bhuja is not landing correctly on this sadhak, they will attempt, by any means, to impurify the sadhak. This may be done through prasad, or through jal that has been abhimantrit, or by some other means — anything that makes the sadhak's body impure, so that whatever Kavach they carry becomes ineffective. Only once that happens can their bhed finally be taken fully.

If the sadhak facing this has no knowledge of all these matters, the speaker says, he gets trapped — he falls under the other's influence. Although this shakti is truly nothing before what he already carries, the sadhak, lacking direct siddhi, becomes troubled and starts thinking he himself has nothing while the baba in front of him is a great expert. Deceiving someone in this way, the speaker says, is itself a shadyantra (a scheme), and this is exactly why this line of practitioners is called the line of the sayane — the shrewd or cunning ones. He advises that whichever devi or devata you are devoted to, hold firm devotion and firm faith in them.

Yes, the speaker says, Divyadrishti is certainly attainable — the mistake lies in where people go wrong. The biggest mistake, he says, is that people change too much. He gives the example: someone worships Ganesh ji for a year, decides nothing came of it, then watches some other baba's video on YouTube and switches to that instead. He says one can certainly take up a new sadhana after watching such videos — but the earlier one should never be abandoned.

If a sadhak holds on to just Ganapati AtharvashirshaA Vedic Upanishadic hymn drawn from the Atharvaveda (here, to Ganapati) — self-proven (Siddha), but its Vedic mantras demand correct pronunciation. alone and keeps going with it for a long time, the speaker says, they will not need anyone else. On its own, once a certain time is reached, such shaktis will be attained, and whatever information the sadhak wants to receive will begin coming to them.

The speaker says there are two or three people who, since around January — nearly a year ago now, when he first posted about Ganapati AtharvashirshaA Vedic Upanishadic hymn drawn from the Atharvaveda (here, to Ganapati) — self-proven (Siddha), but its Vedic mantras demand correct pronunciation. — have continued doing it up to the present. One devotee in particular, he says, without naming them, has performed so much PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of Ganapati Atharvashirsha in their sadhana that they have recited it thousands upon thousands of times. Whenever the speaker gets a chance to see this person, or whenever he happens to look at them, their Aura system has become extraordinarily strong — a tremendous capacity has built up within them.

The speaker says he does not do or say very much to this person right now — he tells them there is more still to do, because he wants them not to get entangled in all of this. If he were to say outright that enough has now been achieved, that it can now be opened in such-and-such way, and were to carry out the entire process so that everything is attained by them — then afterward, he says, they would not be slow to go astray, because maya would become powerful at that point.

The speaker says that as soon as a person attains all these things, their bhakti tends to fall away and they move instead toward display (pradarshan). They then want to tell people about themselves — not necessarily face to face, but through posts on platforms like Facebook and elsewhere. The result, he says, is that the tapasya of a whole year — the money, time and effort that went into it — does not take long to be wasted, because the sadhak does not have a guru to teach them how to gather the energies they have accumulated and carry them forward correctly. The energy has indeed accumulated, but once the sadhak starts watching and listening to someone else instead, whatever new thing they take up from that person leads only to their own loss.

The speaker says that small things start to happen: certain tasks need doing, certain things start appearing to the sadhak, and they begin to see it starting in dreams (Swapna). He gives the example of two brothers who have been performing many kinds of sadhanas for a long time — all of this has begun coming to them in their dreams, and when this is reported to him, he understands that it is now time for these things to be given to them. He says he is nobody to stop this once their own shaktis are commanding them — whether they receive it through him, or, if the shaktis judge he is not the right medium for it, they will themselves bring forward another capable sadhak before them so that everything they need reaches them.

The speaker says a time will come when the shaktis themselves grant divine sight, and to use it properly a sadhak will then need a guru to learn how to protect it, what rules must be followed, what mistakes could cause it to withdraw, and what mistakes could shut their shakti down altogether — knowing all this practically is why a guru becomes necessary at that stage. But up to the point of attaining it, he says, a sadhak can do this on their own. The single best and simplest way to attain it, he says, is this: whichever one mantra, one source or one text you are holding on to, keep holding it and keep going until the deity grants what you are seeking. If someone is doing PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of Hanuman Chalisa, for example, reading it daily eleven times, they should do it daily but continuously. He says to take a 90-day or 108-day AnushthanaAn extended ritual observance — such as 108 recitations of a scripture — carrying its own strict rules., complete it once, then take a gap of some days. Since a grihastha cannot maintain continuous BrahmacharyaStrict celibacy required through an extended ritual observance., he advises taking a smaller unit instead — an 11-day round, staying in it for 11 days, then three or four days, or up to a week, of normal grihastha life, then another 11-day round — repeating this pattern, for instance every month, continuously. On the remaining days too, he says, one should keep a morning and evening practice running. Doing this continuously builds up the energy that eventually delivers what the sadhak is seeking.

The speaker says that all of this is a very different kind of matter — it is not obtained so easily. But what is attained by one's own self through this continuous effort, he says, will last forever. After that, he says, the sadhak will only need to learn how to control it, because it is their own gained thing — as opposed to what is taken from someone else. On that second category — what people take from someone else — he says he will explain separately what actually lies behind the claims currently circulating that energy can be transferred, or that a bhoot or Preta can be transferred to someone: what those who genuinely do it actually do, and how it really becomes effective.