Navarna Mantra Japa Done from YouTube — a Case Story of What Came, and the Rules the Speaker Draws

The speaker opens by saying that he is placing before listeners a true incident of which he was an eyewitness — he was not involved in it in any way, but he saw the whole thing unfold. His purpose, he says, is that tantra lovers in particular should understand these subjects properly: what ill effects can follow when a person sees a subject on the internet, YouTube or Facebook and jumps into doing it. He says that from the beginning until today he has kept a firm rule on both his channels: mantras of this kind are not broadcast there, and nobody is strongly motivated to go and do them. His reason is that a mantra's energy is limited, and if a person cannot handle that energy and becomes unbalanced, it becomes a very troublesome matter. This, he says, is also why he keeps placing the subject of AdhikaraThe eligibility or readiness required before attempting an advanced ritual — without it, even a correctly performed rite risks serious harm to the practitioner. before everyone again and again. He adds that he has the related videos of the person concerned but does not want to expose her; she herself declined, and only agreed that the incident itself be told so that people understand it. The incident, he says, is from the Kolkata area — Bengal, where tantra vichar is used everywhere, and where a troubled person also tries to find solutions on their own.

The speaker says that about four or five years earlier — around 2016 or 2017 — the sadhika watched a certain person's channel and did some special prayogs for the destruction of Abhichara, prayogs that were vamachari in nature. From these she received a sharp, marked benefit, and her belief became unshakeable: that doing prayogs of this kind could protect her. He says this is something he has said many times in his live sessions. If a person afflicted by abhichar and the like comes into this field, then by listening, knowing and reading these subjects he has so many experiences that he himself becomes a tantrik — or, as the speaker puts it, the illusion of becoming a tantrik arises in him. No particular siddhi has been accomplished, no Diksha has been taken anywhere, but if two or four things succeed, such people feel that they too are now tantriks. He says he raises this because when phone calls come in, the person on the other end says that such-and-such shakti works directly with them and that they have done this and that — while being themselves afflicted with suffering. Both things go together: people say they have removed the sorrow of some person in the world, but their own sorrow is not being removed, and they themselves are looking for refuge. To be a devotee or sadhak, to know that one is oneself afflicted and in distress, and still to show off in this way — that, he says, is a very different kind of matter. The sadhika, having gained from what she saw and understood, decided to go further on this path — because, he observes, once a little begins to succeed in this path, a person tries to plunge fully into it.

The speaker says the sadhika had no person to give her guidance. So she began watching the videos of the same channel whose prayog had earlier benefited her. In those videos the Navarna Mantra was praised very greatly. Hearing and watching them, she thought that if she could awaken the Navarna mantra, and if its siddhi were to happen, then by Bhagavati's grace many kinds of siddhis could be obtained. He lists the questions she never engaged with: who has the AdhikaraThe eligibility or readiness required before attempting an advanced ritual — without it, even a correctly performed rite risks serious harm to the practitioner. for Navarna, who should do it, whether it is to be done with Pranav or not, whether there will be a Nyasa vidhi or not, what else has to be done alongside, and whether Ganpati and Bhairav pujan is to be done or not. With none of these did she have anything to do. Instead, he says, she merely bought a red chandan Mala, red clothes and so on, and a red asan, took whatever vidhan is commonly given, and began doing 108 malas of japa every single day.

The speaker describes the routine: 108 malas took the sadhika about six to seven hours. She would sit at around 8 pm and keep doing japa through the night until the count was complete; she had her own room. Within just 9-10 days, he says, extremely astonishing experiences began — auspicious, good experiences: fragrant air, the awareness of fragrances, and then in dreams she would see Bhagavati Dakshineshwari Kali herself, calling her. She saw herself wandering in divine lokas. The experiences were so good that she became even more enthusiastic that things were going very right. She had intended to do nine lakh of the Navarna Mantra, but by 1.25 to 2 lakh her state had become so divine and so good that she was completely surrendered to Bhagavati. Along with that surrender, premonitions began: she would know beforehand that some event was about to happen, and when she looked at a person it would turn out auspicious for them. Here the speaker adds a jyotish observation: if a person's grahas and nakshatras are right at that time, a yoga of benefic planets is running, there is some special yoga of the ninth house, and the eighth house has become awakened, then all these things are obtained immediately upon entering the field of sadhana. The sadhika had no Diksha, nothing — but the mantra will show its effect; it is not that it will not. This much, he says, did happen from her japa. What was not known was what kind of mistake she was making.

The speaker says that when the sadhika gradually began to move further — resolving to do still more mantra japa — the shaktis now began to give bhram, delusion. In dreams she began receiving mantras: do this kind of mantra, do that mantra, this is the mantra, this is the deity, these are the kinds of shaktis there are. And every subject she was told, she would search for on the internet; if she found the related subject online, she would look at how it is to be done and do it. In this way, about two months into her ongoing anushthan, she came across on the internet some mantras related to Navarna, which claimed that if a Samput of certain bija mantras is added, Divyadrishti becomes fully awakened. By now, he says, the craving had already been awakened in her mind that she must obtain divya drishti — do this and divya drishti will come, do this much japa of this mantra and divya drishti will come. He remarks that on YouTube such material is found in abundance — there are even people whose entire channel runs on divya drishti. Having watched such things, the sadhika understood that with Navarna anything is possible, that all of this can be done. The speaker says that because the sadhika had by now become practised in Navarna, her 108 malas were completed in about three and a half to four hours, and she began to increase the count further. There was nothing else special in the practice; it was Navarna alone, which she was doing with Pranav. Somewhere between four lakh and five lakh, he says, her state became so ugra — so intense — that whenever she closed her eyes and meditated on any kind of shakti, it would feel as if that shakti had come to stand there in physical form. Her divinity was increasing day by day. But, he adds, she was no longer looking at her own body, she had completely skipped her household, and her condition had become something altogether different. Up to this point, he notes, he has been speaking only of the positive side.

The speaker now turns to the negative side. The very first loss, he says, came within 11-12 days of the sadhika beginning this sadhana — inside two weeks, as one paksha was completing: her father's health became very badly affected. She assumed the reason must be Abhichara. Since she had begun to have some experiences from her mantra japa, she took support of those experiences, charged the remedy with the same mantra she was reciting, and began doing Utara on her own father. The utara gave some relief; then she prayed and did Havan with certain special dravyas, and her father improved a little more. This made her all the more confident: father is recovering, so the mantra vidya is working. Some time after that, her elder brother, who lived away from home, broke his leg for some reason, and had to be brought back home. This too she ignored; after pausing a few days, she continued the sadhana — nothing happens because of anyone, she thought. The third stage: her mother fell ill. Her periods returned after menopause; when they resumed, her bodily condition deteriorated badly, and the doctor went so far as to say the uterus would have to be surgically removed — only then would it be set right. The speaker notes that this problem is now common, but for it to recur after the condition had ended is a different matter; it had grown so severe that if it had not been removed it would have become cancer. Even then, he says, the sadhika did not stop. All this is the story of merely two or three months — things were going wrong so fast, yet no attention went to it, because the divine shaktis were giving her their auspicious effects and darshans were taking place.

The speaker says that as the third month was completing, the most difficult situation of all began — in the sadhika's own body. Pain stayed constantly in her body; she kept feeling AveshThe entry of an outside being into a person, whether invited onto a medium or suffered as affliction. upon herself; and she lived almost always in a state like intoxication. Living in that intoxicated state, her shoulders became heavy and her head drooped. Her capacity fell to such a point that she, who had been doing up to about 150 malas a day across two sittings, was no longer even in a condition to lift the Mala. Gradually, he says, Uchchatan began, irritability began, and red blisters started appearing on her body. Only now did she begin to look at the things she had been ignoring — how and what was going wrong. Four or five months passed in this. After those four or five months she tried to study these matters further and to speak with the person whose videos she had watched when she began. When the conversation happened, she was told from that side: you have done such-and-such mantra japa, there is no problem in that, Bhagavati has only protected you; at least try every day to do some malas of japa, and do havan and so on. So she would do mala japa and havan — but from this she got no peace. The state of uchchatan kept growing, troubles at home kept growing, debt too gradually grew, and the problems showed no sign of lessening.

The speaker says that some time later, the things the sadhika had been shown gave way to the real thing. Now, when she slept, some woman would begin to strangle her, to pull at her, and to speak: the mala japa is not being done, you will have to do japa. After some time, demands for Bali began — "we are the shakti of your house and family; give bali, giving bali is necessary, otherwise we will not be pacified." Now, he says, her state of confusion began: what exactly are we to do, are we to give bali or not, which shakti is this, what shakti has been awakened by this mantra, what should be done and what should not. She began showing and telling people around her — we have done such and such — and whoever looked at it from outside said there was no such matter; what could anyone say, since telling such things with accuracy is not possible. What she wanted was peace of mind: someone to say no, you have done nothing wrong, you have only taken Bhagavati's name. But the biggest problem, he says, began some time later, as nearly a year was completing and puja-path had already been abandoned: a lump formed in her abdomen — a lump in the uterus, at a young age — and her periods stopped altogether. Medicines ran, much treatment ran, but there was no benefit; the trouble took its most severe form. Chemical reactions occurred in the body so that it swelled considerably, and her state of derangement (vikshiptata) grew greatly. It was becoming hard for her to distinguish what is real from what is delusion; the state called hallucination also gradually increased. Again and again she saw only this — someone saying: do the mala japa, why did you leave it, you did not do our puja, we did not receive our bali. She was shown to a psychologist and put on special medicines, but those only made her sleep; the body began to be completely ruined, and the troubles at home had taken on a form of their own.

The speaker says that for about four or five years the sadhika went on showing and telling her case to different people and doing everything, without any particular benefit. Then, in some state of distress, she came to learn something, and came to Vindhyachal — to the Vindhya kshetra — to place the matter before Bhagavati: that Mai should establish her control over things of this kind and she should be well. How this came about, he says, was simply this: some priests from Vindhyachal had gone to Kolkata for a Navchandi Anusthan at the home of one of her friends. The friend introduced her to all of them, and she told them the whole matter. They said: the mantras you have done are the cause of these ill effects — the mantra's energy is misfiring and giving rise to many kinds of Dosha. They directed her to come to the Vindhya kshetra, make a request to Mai and seek forgiveness (kshama yachana), take darshan everywhere as far as possible, have a Durga Saptashati path done there once, do further Kshama PrarthanaThe plea for pardon made at the close of a rite for whatever was done wrongly or left out. if she could, and do japa of the mantra the ASR renders as "क्षमारोपण संस्तुता" — for Ma is very compassionate and will forgive.

The speaker describes the state in which he met the sadhika in Vindhyachal, at the time of the Trikona YatraA pilgrimage completing a triangle between three seats of the Goddess.. The first thing, he says, was that at the sthan of Bhagwan Bhairav — Bhairavnath — behind Kali Khoh, when they met, she was "playing" very much (khelna, the local term for the possessing shakti manifesting on the body). How this came to be: the anushthan that was to be done had already been done, and after it, whatever things were upon her body were now demanding their bhog. They demanded it, he says, in the way it is put in Bhojpuri: we want our Bali; when we have been called, why were we not given it; we are angry at this. The people there would pacify them — forgive, let it go, it happened unknowingly — and the reply would come: how can that be? when you have called us, you should give. The full account of how it all happened, he says, came later, and it was she herself who related many of these matters. She stayed there about 9-10 days, bathing in the Ganga every day, doing parikrama as far as her strength allowed — she could not do it on foot fully, but did laghu parikrama and the like — and kept on propitiating Bhagavati. She went back largely well: a complete cure so quickly was not possible, but this much certainly happened — the state of derangement was cured, the body calmed somewhat, and the Uchchatan that used to arise, and the lump in her abdomen, improved to a great extent. When contact was made later, she reported that the lump, and the period trouble that came with it, was healing too — not entirely, but a little bleeding had begun — meaning, she felt, that there is certainty forgiveness is being received.

Drawing the lesson from the whole case, the speaker says the most necessary point is this: when you do japa of a mantra, you do not know which energy is being awakened by it, which devi or devata of your own house is being awakened, who is accepting it, and what kind of upheaval it is going to create. It is for this reason, he says, that he stays neutral (tatastha) regarding the Navarna Mantra and Siddh Kunjika Stotram, and keeps saying again and again: do not do them without understanding the subject. His purpose in placing this true incident before listeners was only this. He has not gone very deeply into the matter with the sadhika, but from what he learnt: everywhere it is shown that you should do Kunjika, do Navarna, and this will happen and that will happen — and yes, it will happen, but it will happen when done vidhivat, according to the proper method. If you do it on your own whim, without anyone's guidance, then do it in a fixed and small quantity. If you do it in a large quantity, its energy will become unbalanced — or as to which shakti is being awakened by that energy, neither he nor the listener has the capacity within to make Jagadamba herself manifest in person. Navarna alone, he says, is not to be done directly like this; there are rules for Navarna.

The speaker explains why Navarna carries such weight. Just as the Mahavidyas are a whole — all ten Mahavidyas are present in it — so the Navadurga are present in it. It is not only Durga ji's mantra, he says; it is the mantra of that Bhagavati's nine Chandikas, the mantra of her nine principal shaktis, and the ten Mahavidyas remain contained in it. Through it every kind of shakti becomes awakened, and through it all the vidhans of Shatkarma can be performed. In the Veda there is Gayatri, he says, and in Tantra there is Navarna: no other mantra in tantra has been held to be the equal of Navarna. And yet, he says, such a great tantric mantra is nowadays distributed like halwa and sugar, like halwa-puri — everywhere, in every video, "do Navarna, do Navarna." But how to do it, how much to do, how it should be done, whether Diksha is to be taken or not, how much should be done without diksha — on these no one holds any discussion.

The speaker says this is not a matter of spreading confusion; he places it before listeners to say: brother, become awake (jagrit). If, without being awake and without understanding the subject, you act on your own whim, then the adverse effect that follows will not be suffered by the YouTube babaji who came and told you, nor by the Facebook babaji who wrote up the whole thing — it is you and your family who will have to suffer it. Through this channel, he says, he keeps repeating that it is a channel dedicated to grihasthas, not to tantriks; he frames subjects so that a GrihasthaThe householder, who carries a family alongside practice — the audience these talks address. person may benefit, and his path is limited to that alone. If you want to learn tantra vidya and obtain siddhis, then learn it staying in the company and under the guidance of a capable Guru. What he places on the channel is the level to which an ordinary householder can commonly go — so that all grihasthas, whether Brahmin, Kshatriya, Vaishya or Shudra, women and men alike, may benefit — not that he wishes to make anyone a tantrik through some particular mantra. People to make you a tantrik are plentiful; YouTube and Facebook will do that; he cannot, and does not present such subjects. The anushthans he organises, he says, are of the kind that is mostly paushtik — nourishing. There will be only one or two anushthans related to Shatkarma, for cutting tantra or for marriage; otherwise it is a paushtik anushthan: may Mai Bhagavati do good. He does not know who has what trouble, so the prayer is the one the transcript gives as "सर्व बाधा विनिर्मुक्तो धन धान्य सुतानिता" — that Bhagavati free one from all kinds of obstacles and make one full of wealth, grain, sons and grandsons. That prayer is what the anushthans are for. Understand the subjects, he says; act only out of sophistry, or out of the craving that comes from hearing what some mantra does, and do it on your own — and you will be left nowhere.