Namah Shivaya Japa and the Gold Coins at a Siddha's Samadhi — a Case Story of Rudra's Ganas and Grace

When a sadhak does sadhana, the speaker says, his first priority is usually the attainment of material happiness. It is for the completion of material life, so that comforts are gained and sorrow and hardship are removed, that mantra japa, anushthan, PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. and the like are done; that is the initial goal. But even within that goal, when our SamarpanaThe dedication of Japa and worship's accumulated merit to one's chosen deity — performed by taking water in the right hand at the conclusion of practice and reciting a formal dedication formula before offering the water. becomes very pure in feeling, and we do deva-seva staying disciplined, following the vidhi and niyam and honouring the nishedh, then those divine powers give help to a level which, he says, you and I cannot imagine. The case he then tells is related to exactly this.

People send many experiences, the speaker says, but he picks out these particular ones about local powers so that their importance is understood. If in your area there is a siddha peeth or siddha kshetra where some sevak once lived, and who in time accepted his sthan there, then somewhere along the way he would have accepted that place only after gaining some special mastery, some attainment, in the field of tantra. And through his seva, or the seva of the shakti of that place, one's own welfare comes about very quickly. The case he tells turns on such a place. At the spot where the sadhak did his japa there was also the samadhi of a siddha baba, about whom it is said that 250 or 300 years earlier he lived there holding three special siddhis: removing venom after a snakebite, something related to epilepsy, and relief from any other illness by giving Jhada. He was a special sevak of Bhagavan Shiva; when his body ended he was given samadhi at that very place, and even today many people experience that he bestows grace directly or indirectly.

The sadhak's wish, the speaker says, was a very ordinary one: a matter of land. A court case was running over it and the registry had not gone through, or rather, as listeners will know, after registry comes mutation (kharij-dakhil), and if a case is lost the mutation and the registry itself are cancelled. The case was very old, and he wanted it settled while his father was alive. What had actually happened was this, and the sadhak admitted it: the first fault was on his own father's side. Of the agreed sum, some lakhs, the father did not pay a part, saying he would pay after registry. Mutation then took perhaps three or six months; he kept putting it off, and once he felt mutation was certain anyway, he raised some quarrel and never paid. The land was large, so the sellers filed a case too. But the sale deed had recorded, at the time of registry, that the full money had been received, so the case became tangled from both sides and dragged on in accusation and counter-accusation. The son knew the offence was on his side. Once he had a job and was earning he tried hard to settle, but it had become an ego matter for the other party: your father cheated, they said, which the speaker calls true, the fault was from this side. He kept accepting his father's offence and asking them to settle; but their current generation refused, saying they would take the whole land and not even return the money already paid, which was a heavy amount. When a person has no path left under the constitution, the speaker says, we go to the supreme constitution, and so did he. At first, in anger, he thought why not do some ShatruAn enemy, in the practical sense these talks use — one working against the householder by ordinary or occult means.-nashak Prayoga, attain siddhi and then make his plea. But when his mind cooled he understood that the offence had first come from his own side; therefore he surrendered it to Bhagavan with PrayashchittaRitual atonement performed to offset the karmic burden of a weighty act, such as a Shatkarma that results in an enemy's death.: if it is His will, this matter too will be settled very quickly.

The sadhak took up the japa of Shiva's Panchakshari Mantra. He was a sadhak of the third, vaishya varna, the speaker says, and his YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed. had not been done. So, as the vidhan of Panchakshari japa directed in the shastras says for such people, he placed namah after, and began japa in that manner.

At first, the speaker says, the sadhak was doing ordinary japa; later he began a PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. and the like. In it, every day and by the rules, he did the abhishekaA ceremonial bathing of a deity’s image or symbol, usually with water and other prescribed substances. of Bhagavan Shiva together with his whole parikar and parivar, did dehri pujan of the Shiva temple, bathed Shiva, applied fragrant itra, drew the Tripundra, and only then did the Panchakshari japa, at least 251 malas a day, as he wrote. The place of the japa was the samadhi sthal of a siddha baba at that Shiva temple. It was a good spot, so he would do Shiva's shringar-puja and then go and sit near the samadhi, at a distance from the garbha griha, looking at Bhagavan Shiva from afar, because the garbha griha was small and crowded and hot when people increased. There he did about 25,000 japa of Shiva daily. His SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. was completely clear: that the dispute about the land be settled very, very quickly; that for the offence committed by my father I ask forgiveness and do prayashchit; and that, showing grace, Shiva be gracious to our kul and grant us that land. For this alone he did that much japa daily, taking out his time; he too, the speaker notes, came from a farming family.

As the sadhana went further, the speaker says, after some time the sadhak began to get a Swapna that on his own ancestral land gold coins lay buried in a Kalash. He calls this a very ordinary dream: many sadhaks see such dreams whenever they start doing some special anushthan or japa in very large quantity, and information about underground sources of wealth comes. This was in fact the sadhak's first concern when he had come to the speaker, a very old matter; about three years earlier, when the channel was brand new and had made a video about wealth, he had asked whether, if such a dream appears, one should take it out or try to. The answer given was: taking it out can cause harm, one should not do this oneself; if it is yours it will come to you, and then you should accept it after following the vidhi and nishedh. So the sadhak dropped it, saying who would put a hand in, in case something happened. Nor was any complete information coming; only in dreams, again and again, someone said it is here, and showed him: look, there is this much, you will find it at this depth. He could not muster the courage, and the one or two people he told were frightened too and said it should not be done. The dream kept coming every day or two, every week, until it became normal for him, always the same thing in different forms, a kalash coming out of the ground or someone giving wealth. Later in the talk the speaker adds the general rule. Of the stories people hear about buried wealth being taken out, whether it actually succeeds depends on who its AdhikaraThe eligibility or readiness required before attempting an advanced ritual — without it, even a correctly performed rite risks serious harm to the practitioner.-holder is. In this case the sadhak was in some sense the adhikari, but he did not go forward; so the same powers removed the problem of his life with that very wealth, which, the speaker says, may even have been his own from a previous birth.

Meanwhile, the speaker says, the court cases were going nowhere. The opponents insisted: give us the remaining money, about ₹50 lakh by today's rate, and we will lift the whole case, the registry will be completed and you can get the mutation done. At the time of the sale it had been only ₹5 lakh, and the sadhak offered to pay that, but they said the cheating was from your side and this is grazing land, we want today's rate. There it was stuck: where would so much money come from. While this plea and the japa were going on at that sthan, one day the opponent's son phoned, saying we want to meet you once. When the sadhak went, they told him: go ahead with the process, we are withdrawing the case, you settle and get the registry done. He agreed, thinking the whole fruit of his effort was about to come, Prabhu has heard us. He completed the whole process, mutation was done and the land became his. His father was very happy; his father's mistake had been corrected by surrendering everything to Bhagavan Shiva. Six months later he ran into the man whose land it had been and asked: after such a long case, why did you suddenly agree, you were asking ₹50 lakh and took no money? The man said, who told you we took no money? You were not able to pay, but such-and-such a relative of yours in such-and-such village laid the whole matter before us. He named a distant mama, the son of the sadhak's grandmother's sister, from a very rich family with a brick-kiln business. The man said the mama knew everything about the case, said he was helping because the sadhak's mother had once helped him greatly, told them to lift the case, had full reach in the court, paid the money, and asked that the sadhak not be told until the work was done. The sadhak's mother was stunned; there was no special closeness, only Bhai Dooj, Raksha Bandhan and an occasional wedding. The whole family went to thank the mama and ask how the money would be repaid, and he denied it completely: he had done no such thing, could not have paid such an amount even if he had it, and on the dates named he was not even in the place. So the receiver was called again and asked where the payment had been made, and there the secret came out. He had been called to the very place where the sadhak did his japa, and beside that siddha's samadhi he was handed gold coins whose full value was somewhat more than ₹50 lakh, at the dev sthan where the baba's samadhi stood and where the sadhak did about 25,000 japa of Shiva daily. He took the gold to a goldsmith, who asked a week for so heavy an amount, got the full money, and then settled the case. He said the man just stayed at the temple, gave all the gold there and told him to go to a certain place to have it dealt with; he had asked for cash, but the man insisted the gold must be taken by the receiver himself, he would not carry it.

The sadhak's first jolt, the speaker says, came when he noticed something: from the year that payment had happened (he only learned of it six months later) right up to today, never once in a dream had anyone told him to go and take the gold, it is here, go; whereas before, that dream came again and again. Decode this, he says. The second point: it was received at that very sthan. This means that possibly it was the one beside whose samadhi he did japa, or it could have been some Kul Shakti of his own kul; it was never found out. But at that place there must certainly have been some gold-related object which was taken out and given; it was not produced out of nothing and given. No further special effort was made to find out, and no fuss was raised, for many reasons. One thing the sadhak said was that he too had heard from his father and grandmother that their ancestors had wealth of that scale, which had been buried somewhere on their own land. The place he used to dream of was their old house, later demolished and left as a ruin when the family moved and built a new house elsewhere, itself now two generations old. So possibly, somewhere, that wealth was there, and because of his japa and tapa his Pitr, or that siddha, or who knows what leela of Bhagavan Shiva, took out that very wealth and gave it. The speaker calls the whole event astonishing. The sadhak sent videos of the places and named the village, but the speaker does not promote such things much, since it is not proper to encourage superstition. Take it as imagination or as reality, he says, he leaves that to the listener's discretion; but in it the sadhak's dedication, hard work, discipline and surrender are all visible. Having surrendered to that degree, the whole matter was solved miraculously by the shakti of that place, or whatever divine shakti it was.

After giving this experience, the speaker says, the sadhak made one special remark: when you do sadhana and become surrendered towards the powers up to that level, then even if some offence has been committed by you, they forgive that too. They do perform miracles, but behind the miracle we take it to be a miracle, and for us it is indeed a miracle. Yet it is not the case that such a shakti will bring wealth from some other loka and give it. There must have been some particular reason for it to be produced in your life.