Kripa
Every question on the site tagged Kripa, each answered from a timestamped source rather than a summary written from memory.
Other sadhanas
A deity's divine grace — the source of spontaneous spiritual experiences during sadhana, which can be withdrawn if the practitioner errs (e.g. by boasting of it) and must then be earned back through remedy.
115 notes from our sourcesNotes from our sources
Darshan in dreams comes on its own with surrendered sadhana
Asked whether to take a sankalp specifically for darshan and conversation in a dream, the speaker says in his view these things happen by themselves once you do sadhana with surrender — he points to a sadhika in the chat who lives an entirely ordinary life, never shows herself or gives her real name, and yet is at the stage of saying "no darshan today". When you sink into sadhana it begins regularly; darshan in dreams begins; no separate Swapna siddhi is needed. He would not take such a sankalp, since whether it succeeds he cannot say; do any of the Mahadev sadhanas described, or one of your own wish, with surrender, and kripa will surely come — he can surely give darshan.
Nine-day Purana paath in Shiv Navratri for Sadashiv's kripa
One special thing for the nine days, the speaker says: if you want only Bhagwan Sadashiv's kripa — whether for a special sadhana or an ordinary anushthan — then through Shiv Navratri recite the Puranas related to him: as much of the Shiv Puran as you can, or one full samhita of it — the Vishveshwar, the Rudra, the Kailash — completed within the nine days. Take this sankalp with it: may I obtain the kripa of Sadashiv and Bhagavati Parvati, and by their kripa dharma, artha, kama and moksha, all four purusharthas. It is not nishkam — it is a wish — but done through Purana paath by this separate vidhi it surely gives special fruit.
Baglamukhi japa only for grace and surrender: any hour, best at dawn
Asked when to chant if one only wants Bhagavati's Kripa, that all one's work succeed, that Bhagavati do whatever needs doing, and one is in her refuge, the speaker answers that all 24 hours are yours: do it whenever you wish, because Jagadamba is present every moment, and one who is surrendered to her need not look at timing. Even so, he says, bathing in the morning and doing it at dawn, around 4:00 to 5:00 AM, is the best.
What is the difference between Siddhi and Divine Grace (Devi Kripa)?
A Siddhi operates under binding rules and vows where a specific power responds to command and can be lost if broken or exposed, while Devi Kripa is indirect divine assistance that clears obstacles without binding oneself to any pact — far safer and more beneficial for a householder.
Take a forebear near Puri who obtained the special kripa of Bhagavati Vimala
Suppose, he says, some person lives in the Odisha region, near Puri ji — not exactly beside Puri ji but a resident of that region — and his forebears lived at that place, and among those forebears some person, by doing the upasana and seva of Bhagavati Vimala, obtained her special kripa.
Obtaining special kripa means divine shaktis and siddhis became established within the kula
The meaning of obtaining special kripa, he says, is that divine shaktis and siddhis were obtained by them; they became established in the kula, and at some time or other, with the help of those shaktis, they perform some kripa within their lineage.
What will such an arriving shakti do if it finds the household keeping niyam?
Suppose they come into their own kula and see that the people of our kula are doing pujan and seva at home according to their capacity, with full niti and niyam and vidhi-vidhan, that sandhya puja is happening on time — then, he says, they will certainly do kripa. It becomes very easy for them; if some work lies spoiled, they will very easily, doing kripa and giving blessing, set things right and go — whether they be of the pitr order, of the deva order, or even of some other yoni, that makes no difference to us; the fruit will be auspicious only.
The opportunity to receive kripa arrives; the patrata to hold it does not
The opportunity to receive kripa will certainly be obtained, he says, but you will not be able to take it. The reason is that you do not have the capability. They are ready to give it to you, but you simply do not have the patrata to hold it.
Divine shaktis have stood in every kula, and this is the season of their coming and going
Because divine shaktis, he says, have certainly been in everyone's kula, and this is that time in which their coming and going is bound to happen. And when it does, and you are ready here, at least making some arrangement for the sake of destroying your sins, then by the effect of that divinity their kripa too will certainly fall upon you.
If we cannot go, can Bhagavati come?
So suppose we shall not be able to go, he says. We do not have the capacity to go — but Bhagavati Triveni and the mahashaktis have the capacity to come, do they not. Arre, when you do a hundred malas sitting here, then why will they not come? How many moments would it take them to come; can they not come from there for two minutes? Begin japa here and on the very first day they will say, ah, ah, a child is calling. If you call from the heart, you will certainly get the intimation.
What does it mean when tears flow and the hair stands on end at a dham?
When you truly see something coming upon someone, or after going to that place the avesh of the Devi has come upon them merely by emotion — it happens in feeling itself, many times it happens; you may be a bhakta and it can happen to you too: the body will thrill, every hair will stand up, streams of tears will begin to flow from the eyes. People ask what this means, he says. What meaning does it have — you are asking the meaning of streams of tears from the eyes in a rush of feeling; what do you want to hear? The kripa of the Devi is upon you. This is a matter to be kept within oneself: your bhava has reached a high level, you have connected somewhere with that supreme power, and because of that connection thrill and feeling and experience came within you. Keep it limited, do not display it.
How will one know she has forgiven?
If she is pleased and forgives, he says, it is not necessary that she will come upon a head and say so — but its effect will begin to be visible in your life. And when she forgives, and Bhagavati will certainly forgive if you coax her from the heart, then however great the trouble may be, she herself will begin to bring out a path and will take you out of it; this is a true matter. When she becomes displeased and sulks, one should also come to coax her.
In the hardest times of his own life she gave a direct miracle
In the most difficult circumstances — this, he says, is the experience of his own life. In the worst time, the most difficult time, in which a man is in very great trouble: at that time, if it be said, Bhagavati Munger ki Bhavani is a direct miracle for sadhaks like us; we have seen it. How the Mai hears at one call. Her name is not Badi Durga Maharani for nothing, he says; she is indeed the Badi Durga.
Why do maya and testing come to everyone?
He says maya is with everyone, tests happen with everyone, and the arrangement for breaking a person is complete. Until we become hard in our discipline towards the feet of our aradhya, maya keeps operating on us and we keep retreating; but once that place is reached and dev kripa comes, many opportunities arise to escape all of it, and very easily.
Why does dvesha arise even in good people?
However good you may be, dvesha comes, because it is the Kalikaal; subjects that should not arise come into the mind and cause a fall. If you want only momentary kripa or the siddhi of one task the matter is different — live an ordinary life and keep taking birth. But for real dev kripa, control must be established over the heart, the mind and the thoughts.
What happens if a person forgets the devas after the trouble ends?
The devas make you capable, make you discerning, take you out of the abhicharik state and keep you capable so long as you walk the path of dharma. But if once the affliction is erased you go on enjoying, forget the devatas, begin to fall from the path of dharma and start squandering whatever came to you by dev kripa, by your sadhana and by your tapobal, then that danda comes again and you must again become the receptacle of dev kopa.
Which form of Bhagavati should be chosen for the Diwali pujan?
The pujan for Bhagavati is also to be begun from tomorrow. Whichever principal pujan you do — for Bhagavati Mahalakshmi, for Bhagavati Mahakali, or for some other shakti — you will select the shakti according to what is needed in your life at present, and then perform their anushthan.
By dev kripa whoever is meant to have it will find it come before him, the thought forming in his own heart.
So for this reason, the speaker says, he will not discuss it further: by dev kripa, the one whom they wish to have it done will have it come before him, the thought for it will form in his heart, and through that they will have it done.
Why should every householder obtain the kripa of Batuk Bhairav?
Of the forms of Bhairav, obtaining the kripa of Batuk Bhairav should in some measure be compulsory for every grihastha, the speaker says, because the capacity to maintain and feed a family is obtained by Bhairav kripa alone. If Bhairav gives kripa there is never a shortage of grain and wealth.
What qualities appear in a person who worships Bhairav?
The speaker says such qualities become present of themselves in those who do Bhairav upasana that they protect, increase and maintain others. Where the head of a family, on whom the family's responsibility rests, has Bhairav's kripa, he takes up all his responsibilities without obstruction and cheerfully.
What does the kripa of a deity actually mean?
The purport of Bhairav's kripa here is only this much, he says: the development of the qualities connected with him. He gives the parallel of Hanuman ji, who is a sevak — worship him and a swami-bhakti arises within; worship Bhairav ji and a bhava of samarpan is awakened, toward one's aradhya and toward one's family duties.
What should be done for depression and other mental afflictions?
For whatever mental ailments there are — depression, anxiety, being in very heavy mental distress, or being disturbed even though there is no problem at all — at such a time one should take the sharanagati of Bhairav ji. He has the capacity to take these things away in an instant, and being a jagrit devata of the Kaliyug, is pleased at once.
What lasting result does the forty-day Bhairav sadhana give?
Then these things bear fruit, he says, and once Bhairav ji's kripa has been obtained — once Bhairav ji has given kripa and you have done this work — you will receive benefit from these 40 days of sadhana for the whole of your life. Even though you have done a kamya prayoga directly, many kripas of Bhairav ji are nevertheless obtained in it. Any person at all may do this seva puja.
What are the eleventh and twelfth adhyayas of the Saptashati used for?
The eleventh adhyaya, he says, its full paath through the eleventh adhyaya is for the pleasure of Bhagavati, and the twelfth adhyaya can be done independently for the fulfilment of one's own wishes and desires.
Can such a darshan ever be a blessing instead?
The speaker says that if you have done abundant japa of a mantra and deva kripa is upon you, then a darshan of such a shakti coming along with that grace means your aradhya wished you to see this shakti. At such a time there will be neither the presence of fear nor any other difficulty; they will certainly grant you a blessing as well, and something divine will be obtained by you.
What balances the opening of divya drishti?
To balance this, the speaker says, deva kripa, guru kripa and mantra kripa are all compulsory and necessary — and the thing that becomes the greatest cause in it is the nyasa of the mantra. It is for this reason that the guru teaches the process of nyasa, nyasa performed together with mudra, at the very last.
A white lotus mala is offered to the ishta, whichever deity it is — Lakshmi being a separate matter
If you do this, the speaker says, whether you are doing it for Shiva ji, for Hanuman ji, or for any other deity — and if for Lakshmi ji, then that is a different matter altogether. One further special thing: if a garland of white lotus can be obtained for your ishta aradhya whose mantra you are doing japa of, and if not, then whatever garland of lotus flowers can be obtained, and you offer it, then the grace of that deity is certainly obtained by you.
What happens even if the mantra siddhi does not come about?
Let mantra siddhi occur or not occur, the speaker says, but the grace of that deity certainly comes about; the path ahead opens for you. And if some known or unknown offence is being committed by you in that siddhi — you may possibly be committing some offence — then for the sake of the removal of that dosha too they show the way, through dreams and the like.
How much japa is needed before divine grace begins?
This thing depends upon your japa and tap, the speaker says; this thing is not fixed — how much one will do and it will happen. But it is certainly so that when eleven hundred paths of a sahasranama and the like begin to be done, when more than eleven hundred paths have taken place, then divine grace certainly begins.
Sankalp for the Shri Samba Shivaya japa and why it says yathashakti
A Sankalpa must be taken, the speaker says, even a simple one: holding a flower, Akshat or just water, say that for the supreme grace of Mother Bhagavati Parvati and Bhagavan Sadashiv and the fulfilment of all one's material wishes, one resolves to chant this mantra of Sadashiv and Parvati yathashakti — according to capacity. Yathashakti, he explains, because a newcomer who vows 100 malas may be in a bad way by 50 — the test is on — and then not know whether to go on; with yathashakti one can surrender even at 50. As devotion and surrender to Shiva and Jagdamba grow, they increase one's capacity; ask Bhagavati and Sadashiv to bring the japa to completion and they will give the strength.
What does one gain by lighting lamps at temples on Dev Deepawali?
If you kindle lamps at the temples of the devatas on the day of Dev Deepawali, then somewhere or other you too attain devatva; you become a participant there in their Diwali, like the devatas, and Bhagavan Shiva certainly shows kripa upon you.
Return to her sthan with seva-puja and kshama yachana
He says that for the sake of both things, if you used to do the puja of Bhagavati, then go again to her very sthan, offer seva-puja to Mai there, and while making kshama yachana say that you wish to move forward once more, that her grace has been received. Then Bhagavati will certainly bestow grace upon you.
Can anybody sit for japa the way a sadhak does?
Bodybuilders do a great deal of bodybuilding, labour for hours in the gym, make six packs, wring out the muscles altogether — but can every one of them do sadhana as you do? Meditation they will do; in modernity a separate kind of dhyan has been made, that is all fine. But sitting and doing mantra japa as you do, will even five minutes of that japa be possible? If you are giving yourself five minutes to Bhagavan with full concentration, doing even one mala, know that it is dev kripa.
What is advised for someone in the field of music?
For the world of music there is a vidhan of Bhagavati Saraswati that has been given on the channel; take the sankalp in that itself and do it, and you will obtain a great deal of kripa.
What is actually attainable in apsara sadhana?
Those who become successful in this sadhana purely for the attainment of grace, purely for darshan — darshan absolutely happens and grace is absolutely obtained, the speaker says. But apart from that there are a great many things whose niyams an ordinary human being cannot observe. So it is only and only for the attainment of grace.
Daily Annapurna japa after the purashcharan
Once the anushthan has been done once, the speaker says, one may sit before Bhagavati daily, morning and evening, and jap the mantra to capacity; eight malas a day is best. It is said that on a person who japs for eight years without missing a single day, even one mala a day, Bhagavati bestows an especially particular affection and Kripa, which he says cannot be described; try it and see.
Pure surrender with discipline draws divine help beyond imagination
The speaker says a sadhak's first priority is normally material happiness: mantra japa, anushthan and Purashcharana are taken up so that comforts come and suffering goes. Yet even within that goal, when one's Samarpana becomes very pure and one serves the deity with discipline, keeping the rules and honouring the prohibitions, the divine powers give help to a level that neither he nor the listener can imagine. The case story he tells is, he says, about exactly this.
Serving a siddha sthan in one's own area
The speaker says he chooses such experiences to show the importance of local powers: if a siddha peeth or siddha kshetra exists in your area where some sevak once lived and later accepted his sthan there, he would have accepted that place only after gaining some special mastery in the field of tantra. Serving him, or the shakti of that place, brings one's own welfare very quickly. His example is a siddha baba of 250–300 years ago with three siddhis, snakebite venom, epilepsy and other illnesses cured by Jhada, a special sevak of Shiva given samadhi at his sthan, whose grace many people still experience.
Case story: a land dispute settled by gold coins handed over at a siddha's samadhi
The speaker says the opponents were demanding the balance at today's land rate, about ₹50 lakh (₹5 lakh at the time), before withdrawing. While the japa continued at the sthan, the opponent's son phoned, met the sadhak and told him they were dropping the case; the registry and mutation were completed and the land became his, which he took as the fruit of his japa. Six months later the former owner revealed they had been paid by a wealthy distant mama of the sadhak, who, when the family went to thank him, flatly denied it and said he was not even there on those dates. Called back, the receiver said the man simply stayed at the temple and handed him, beside the siddha's samadhi where the sadhak did about 25,000 japa daily, gold coins worth somewhat more than ₹50 lakh, insisting the gold be carried away by the receiver himself; a goldsmith turned it into money within a week.
Reading the gold at the samadhi: the siddha, a kul shakti, and ancestral buried wealth
The speaker asks the listener to decode two clues. First, the sadhak noticed that from the year the payment happened until today no one had ever again told him in a dream to go and take the gold, though the dream had come constantly before. Second, the gold was received at the very sthan of the japa, so it was possibly the siddha at whose samadhi he japed, or possibly some Kul Shakti of his own; it was never known. But something gold-related certainly lay at that place and was taken out and given; it was not produced from nowhere. The sadhak had heard from his father and grandmother that their ancestors had wealth of that scale buried on their land, and the spot he dreamed of was their old house, demolished two generations back; so possibly, by the merit of his japa-tapa, his Pitr, or that siddha, or some leela of Shiva took out that very wealth and gave it. No further enquiry was made. The speaker leaves it to the listener's discretion whether to take it as fact or imagination, but says the sadhak's dedication, discipline and surrender are plainly visible in it.
Powers forgive a surrendered sadhak's offence, but bring no wealth from another loka
The speaker records the sadhak's own remark after the experience: when you do sadhana and become surrendered to the powers to that degree, then even if some offence has been committed by you, they forgive it too. They do work miracles, and for us it is a miracle; but it is not that such a shakti brings wealth from some other loka and gives it. There must have been some particular cause for producing it in your own life.
Does a deity's shakti work without coming upon the body?
The speaker says that when you perform sadhana and puja in abundant measure, all these things give you the way of themselves; coming upon the body is not necessary. It is their will — for some reason they will come upon the body, or out of pleasure, or if you wish it, or if some work has to be accomplished by them. In his own view, obtaining their grace without their coming upon the body is the greatest thing of all.
How should someone begin who wishes to obtain Maa Durga's grace?
The speaker says to begin the seva of Bhagavati Durga, and to begin it with the Satnam sadhana if you have done no sadhana before. Do Satnam first for 1100, and after that begin the 32 namavali by the chakra vidhi. If you have difficulty in reading Sanskrit at present, begin with the Chalisa, whose method he has also given. From this much alone your beginning energy will become such that the way to move forward will start opening.
Can Bhagavati's grace change what stands in the kundali?
The grahas and nakshatras are in their places in the kundali, he says, but if Jagadamba wills it then by the grace of Shiva and Shakti the matter of the birth kundali becomes something else — or say rather that its effect in your life becomes wholly auspicious. The kundali will be left lying to one side, and afflictions and enemies lying to another.
What does Jagadamba give along with wealth, and what does she withhold?
When Jagadamba begins to advance you in any field she will give you wealth, honour and prestige — but remember, he says, whether along with it she is also giving you the kaleja: to help the poor and the suffering, to stand behind those who know less than you and try to advance them, to speak for the welfare even of one who has held dvesha towards you, to assist by money, by speech or by the body. This kaleja Jagadamba does not give to every sadhak.
Why is insulting a surrendered devotee an insult to the Devi's own form?
When you go as a guest, as a devotee, as a darshanarthi, taking refuge, then the more the bhaav for Jagadamba is in every pore of you, the more her name issues from every pore, the more surrender you carry — in that surrender all her shaktis are present in those pores. So it is her own form, issuing from those pores, that is insulted; and since the insult is hers, the Swamini will punish. She will understand it, he says; it is not for you or me to.
How many births must one wait to meet Ishwar?
It seems to him, the speaker says, that in this it is not births but our bhavas that carry the greatest weight. Whatever sadhana we do, if along with the sadhana we also sing stuti and recite the granths relating to our ishta, then this will happen sooner — that we take on a likeness, a samyata, with our ishta.
What should one pray for when the times are bad?
Better than suicide, the speaker says, is that while living one should undergo it and make the effort that the prarabdha be cut and also enjoyed through. When times run badly, one should pray to Bhagwan: you have given a bad time, so give also the capacity to undergo it. And one should not get caught up in any miracle, he repeats. His aim, he says, is not to have siddhi accomplished in a single day.
Can a marriage into a rich house override what prarabdha has written?
Suppose it is written in your prarabdha that the marriage should be into a poor house, and by one means or another you marry into a rich house, the speaker says: even if the marriage takes place into a rich house, if it is written that life is to be passed in poverty, then some event or other will certainly occur, so that in two or four, five or ten years you will become poor. And if your prarabdha is good and you do seva-puja, then it may also change — it may be that living in poverty was written, but that the poverty is not of that level.
What can even one day of sadhana at such a place do?
Because the mahima belongs to the kshetra, the speaker says, in even one day of sadhana some deva may have given his kripa and become anga sang. Whether he walks with you directly or not, we have no drishti to see him — but our karmas improved, our thoughts changed, we became good, we began to walk according to the form the deva wants.
What are the visible signs that such kripa has come?
Seva puja began in the home, the speaker says; the vidhi vidhan of the house became satvik, our thinking became satvik. And when at some time your enemy became strong, or your prarabdha — the wrong prarabdha — is rising and suffering is about to come to you, then he gave it thought, and even that one day of sadhana will be of use there.
When the need arises and the surrender stays firm, the shaktis support a sadhak in the same proportion and never step back.
Sadhana never goes in vain, the speaker says. When the need arises, when your surrender remains that firm, then the shaktis too will support you in the same proportion. It is not that they will step back.
What does a lesser kripa or siddhi give instead?
But when there are other darshans, other kripas, other experiences, other siddhis — even ordinary kripa — in those a person receives the capacity for everything: to establish his work in the midst of the world, to obtain what he makes. The speaker says he is speaking according to the present, and asks listeners not to go off into Surat and Samadhi.
A compiled Shravan sadhana PDF, updated for present circumstances
A PDF he had put on the channel before, which lacked some things. Given the situation and circumstances everyone is presently in, the foremost thing that stands before us is durbhagya — meaning any kind of kasht or vipatti. For those who are in saubhagya and in comfort, he says, this is a golden period in which to complete these sadhanas properly.
Which desires are proper for the Ambubachi Anushthan?
In the Kamakhya Ambubachi Parva, worship with a desire — but keep the Anushthan wholly gentle, with some one desire of your own: someone's job, someone's business, the destruction of an illness. These are proper desires, as is asking that capability be obtained. Do not make some outlandish desire at this time.
Forms in which the Devi grants darshan to sadhaks
Introducing a sadhak's account of darshan received during a Dattatreya anushthan, the speaker says the experiences of those who receive such darshan are nearly all the same: Bhagavati appears as a girl, as a young woman, or — most often — as an old woman. The young form is rare, seen mostly by sadhaks of veer bhaav seeking special siddhis, when Bhagavati is greatly pleased and the mind is very pure. The vriddha form is held the highest: it is the complete, most fierce svaroop with all shaktis under her control, and to receive darshan in it means the sadhak is reaching a high state.
Why do divine experiences received during sadhana suddenly stop?
The speaker says the divine events and signs a sadhak receives come by the Kripa of the deity, her Yoginis or whichever deity is being worshipped, and they stop when the sadhak starts telling those secrets to other people with relish. He calls this a Dosha that the sadhak brings on himself by his own mistake, often out of the overconfidence that comes when many experiences begin. Once the dosh is there, the experiences and the deity's grace stop until a remedy is done.
Worshipping the afflicted deity's own ishta to restore stopped experiences
The speaker says that if the offence was against a deity like Hanuman or Bhairava and the experiences from a paath have stopped, one prays to that deity's own Ishta Devata — the one he reveres and whose word he heeds. For Hanuman that means praising Shri Ram and asking him to free one from the dosh (Shri Ram Stuti, Ram Raksha Stotra, his 108 names) and serving Sitaram ji and Bhagwati Anjana; for Ganesha, also worshipping Bhagwati Parvati; for Bhairav ji, certainly worshipping Bhagwati Kali with the "Kshama-Rupena Samsthita" verse, through whom the offence is forgiven and the experiences begin again. He calls this the general vidhan by which special Kripa returns — done secretly, never shown.
Those whose sadhanas and works are repeatedly obstructed should take refuge in Ganpati — and Shiva calls him his second son
Those in whose sadhana and Anushthan obstacles come again and again, and those in whose lives many kinds of obstacles stay present — the ones for whom a work is always on the point of being done and is left undone. They should certainly take the shelter of Ganpati.
What may anyone do on a jayanti without any authorisation?
On whichever day a form's jayanti falls, the speaker says, do her shringar puja and satarchan — this much should be done. If not that, then simply offer dhoop, deep and naivedya in her name; no dosha will attach from that. Trouble arises, he says, only when you do what is forbidden, what you are not authorised for.
What should the daily sankalpa of a sadhak be?
In the daily seva-puja, he says, keep a paushtik sankalpa: for obtaining the deity's grace, for ananya bhakti, for the quelling of the obstacles that come in the path of bhakti and japa siddhi, and for the obtaining of capacity — Bhagwan, give us the capacity that where today we are doing only ten paths, we may take it to a hundred paths daily. Give us capacity; let sleep not come to us; let laziness not come to us; when we sit, let our asana be siddha; let us be able to sit as long as we wish — make us that capable, and take our seva from us endowed with capacity. He says explicitly that he is saying this for sadhaks: ordinary people should not take tension, but take whatever rules they wish and do what is theirs — wealth, vaibhav, the obtaining of some object or some person.
What is the difference between seeking a shakti's kripa and taking a vachan from her?
When you perform a high-grade sadhana and wish to obtain the kripa of a particular shakti, he says, that is a separate matter. But when you want that shakti to become manifest and give you a vachan — and you have come to know, say through some guru, what is to be taken in a vachan and what trivacha is — then you begin that sadhana, and things are different.
What should a householder do instead of taking trivacha?
Therefore, living in householder life, one should try to avoid trivacha, he says. Do sadhana always taking this sankalp: for obtaining the kripa katak of Bhagavati, for obtaining the kripa katak of Bhagavan Bhairav. There is no need to fall into trivacha if you are in the grihastha. You should be concerned with your work being completed.
Bhakti after diksha is a separate matter altogether from the kriyas being warned against
No. If bhakti is to be done, become initiated and do bhakti, he says. From whomever you are taking diksha, from wherever you are taking it, whether of Bhairav ji or of some other devi-devata — do their bhakti; all those things are separate.
How does one do pratyakshikaran of Bhavani?
Asked how Bhavani's pratyakshikaran is to be done, he answers by name: dedicate your life to Bhavani, and leave it upon her.
Yakshini sadhana is not told on YouTube and never will be
Asked to be so kind as to tell yakshini sadhana, he answers: yakshini sadhana is not told like this on YouTube, nor will it be. Only the seva and puja of Bhagavati — that much alone.
What bhog should be offered to Ma Kamakhya?
If it is possible, the speaker says, to offer a little honey as bhog in a small silver vessel, that is the most excellent of all; if not, then offer raisins.
What conduct should accompany the four-month recitation?
Even if nothing else happens, the speaker says, if over these four months you have proceeded correctly, observing brahmacharya and at the least not speaking untruth — he grants that speaking a hundred per cent truth is not possible, that life is like that and he knows it too — but at least make the effort not to have to speak untruth. Proceeding in this way even while in the householder state, observing brahmacharya properly to a degree, then by Narayan's grace after these four months there will be a difference of earth and sky in your life.
What vidhan makes one sambhavik with Shiva Shakti and brings raksha?
Asked for some vidhan by which one becomes sambhavik with Shiva Shakti and protection also comes about, the speaker says that before Savan began last year he told this same questioner to do japa of the Shiva mantra every single day, a hundred malas daily. If for one year he had done a hundred, a hundred and eight, a hundred and one malas of the Shiva Shakti mantra daily, which miracle is there that Bhagavati would not have performed by now?
What does it mean when a dream tells you your mistakes but you cannot see who speaks?
Asked what it signifies when in a dream one's mistakes are pointed out and their remedy given but the speaker of them is not seen, he answers that some shakti has very special grace upon you, since your mistakes are being told and the remedy also given. Do not get involved in whether they are seen or not: you have obtained this much grace, that you are being told. But if they are not seen, the meaning is that you have to increase your tapobal further.
What should a family do when a relative has cancer?
Asked what to do when a relative has cancer and everyone in the household is distressed, the speaker says that first of all the medical treatment that is going on should proceed properly. Alongside it, if you are able, have the vidhi vidhan of rudrabhishek performed by qualified and learned acharyas. In cancer, he says, poison is produced in the body — it has been called a vishghati rog — and the quieting of poison is possible only through Bhagavan Sadashiva.
Should an Ekadashani or a Shatrudriya be done?
The treatment you must have done, the speaker says, but alongside it, take counsel from some learned person as to how the rudrabhishek should be done — whether an Ekadashani is to be done or a Shatrudriya. Take their counsel and do it properly; something or other will certainly be obtained by you.
What should be done when everything spoils at the last moment?
Do a particular sadhana of Ganpati for a long time. He says he says it again and again: whenever all your work begins to spoil, start the pujan of Gauri Ganpati. Do their pujan with your eyes closed — it is they who remove the sankat, however many troubles and obstructions come.
Why does repeating a name again and again work?
He illustrates it with Abhishek ji's own name. Suppose all day we take his name in front of him — Abhishek, Abhishek, Abhishek. Even if my attention is not turned towards him, whenever Abhishek ji passes he hears that this Rudransh sitting here is saying Abhishek, Abhishek again and again, morning and evening. He will not hear it for one day, nor two, nor six months; but at some time it will strike his mind that this person is taking my name so much. That moment, when you are doing sadhana of these two or three mantras and taking their name again and again, and once they cast a glance of grace — then, he says, what will come out of the mouth of the biggest tantric is something you cannot even imagine.
How long does it take for the shakti's grace to build?
It is Kaliyug, he says, the body is like that too, and just now your energy capacity has not been built up, being new, to the point where you could bear whatever prayoga the enemy makes. That state comes later. It takes a year and a half, two years, three years continuously with full shraddha and vishvas; then the grace of the shakti is of that kind.
Which short sadhana does he say everyone should keep done?
And there are some brief sadhanas, he says — he repeats again and again that every single person should keep the Rudragan sadhana done. The grace of Bhagavan Shiva and of Narayan, both, is obtained in such a way that you will not know when and where in life the need for it may fall.
Can a guru hold you up when you fall very low?
To the comment about wanting guidance for living and a guru who will catch you if you ever fall very low, he says that when the grace of a guru — and in truth, he says, of the guru mandal — comes, then all these things become negligible. A spiritually powerful person never loses to any of these things. Whatever the circumstances, he will weep, he will certainly weep; but his weeping is seen by his gurus alone, and it is they who put the crossing in place.
What can happen to a sadhak with the Saptashati over time?
A time also comes in a sadhak's life, he says, when even the seven hundred mantras of the Saptashati become memorised, and he becomes able to recite without looking. There will be many sadhaks here too who see in their own lives, now and then, that when they recite one mantra again and again, at the time of sleeping that mantra appears on their forehead. This too happens. These things happen when those shaktis show grace, when that mantra dissolves into your body and mind.
How will you know that the grace of the guru mandal has come?
To Rajneesh ji he says the first thing is that you will come to know of the grace through a dream. At the time of the Brahma muhurta you will get darshan in a dream of some swaroop of that kind, one connected with the guru. You will see one and the same purush again and again; you will repeatedly see yourself in some one temple; you will hear something from someone; directions will be given to you by some person. From that you will understand that the guru mandal is showing grace upon you. Indirectly they show a great deal of grace; the direct is another matter, for an ordinary sadhak.
What happens once the prarabdha is genuinely cut?
Then, the speaker says, the prarabdha will be cut in the true sense; and when it is cut, the anguish of your life will also come to an end.
Is the fruit of sadhana within the sadhak's own authority?
To the complaint that no fruit is received, the speaker answers that the fruit is being received, but that thing is not visible to you directly in your life — and that thing, he says, does not come within our sphere of authority at all. The fruit is simply not in our own authority.
The second sculptor's first blow broke a stone that had already taken a hundred blows
A sculptor went to a great hill to break out a stone for a murti and struck it with his hammer until he tired and left, saying the stone will not break. A second sculptor went to the same hill and at the same place, and at the very first blow a piece of the stone broke and fell.
Practice is given up in uchchatan just when one has come close and grace was about to be received
The purport, the speaker says, is that it may be that you have reached quite close, that grace was now to be received — but you became uchchatit there and gave it up. Uchchatan is an ordinary thing that happens with everyone.
How does one ask one's own ishta not to delude one?
To get past this maya, the speaker says, tell whoever your ishta is. If Bhagavan Sadashiv is your ishta, then say to him only: Lord, kindly do not delude me, tell Maiya to refuse. Bring a little of the bhaav of a child there, and say it to them.
What is the fruit of worshipping God mentally?
It is the finest fruit of all, the speaker answers. However physically clean we make ourselves, if our mind is not clean and our thoughts in it are foul, no fruit is properly obtained. If you do bhakti mentally, with God seated in your mind twenty-four hours, doing his shodashopachar pujan in the mind whenever you wish, singing his mantras, doing his abhishek within the mind — that is the very best.
Why do the eyes open between three and five in the morning?
There is nothing much to worry about in this, the speaker says. Whenever you do any sadhana, the ganas who are pleased by it have their own kaal, and their coming and going happens within that period, because of which your eyes open. This is an ordinary process in the field of sadhana, and somewhere it is also the grace of that shakti.
Does the grace of a shakti mean an end to suffering?
The speaker says he repeatedly states that prarabdha is in its own place; Mahadev too kept his leela of having to lose one of his wives, so what are we that suffering will not come into our lives. Do not think that because there is the grace of a shakti you will have no suffering — you absolutely will. But keep the trust that she is there.
Is there benefit in merely watching or hearing havan and anushthan videos?
Closing the session, the speaker asks listeners to view all the videos on the channel of the havans and anushthans being performed — whether of Bhagavati Baglamukhi, of Bhagavati Pratyangira, or of Bhagavan Narsingh. A great deal of negativity is removed even by watching, he says; and he will soon put up videos such that those who cannot do the paath themselves can take very great benefit merely by listening to them.
What can be done for autism, ADHD or a learning disability?
By the speaker's reckoning, the best and fastest is the prescription of Bhagavati Renuka's Kavach — her manifestation, her glory and her whole prescription are on the channel. If you can have that Kavach performed, an auspicious effect is seen quickly, in mental difficulties of any kind.
Result of the kul havan: the kuldevi's darshan in a dream, and repeating the prayog if nothing happens
The speaker says that if this much is done, the Kuldevi will one hundred percent give darshan in a dream within the span of the prayog; one will at least get the guidance that the Devi is there, will understand whether she is pleased or not, and will receive guidance for what comes next. If nothing happens from one round, he says to wait fifteen days and begin again from Poornima, and not to give up after one attempt: if one's Prarabdha is such, if great mistakes or offences were committed, the punishment will also be of that measure, and many offences are ones people never speak of. He says the prayog costs little and nothing much is lost, but a great deal is gained.
An hour, or an hour and a half for a beginner — and on this tithi the shaktis are fully awake
At most it will take you an hour; if you are new it will take you an hour and a half. But do it for three days and Bhagavati has done a little grace — if she has cast her glance. Because at this time whatever shaktis are related to these remain fully awakened and remain pervading; so if you make their invocation they will certainly, certainly do grace. It is a special tithi, and this everyone should do on this night.
Reading it through teaches which samhita fulfils which kamana
From the first adhyaya onwards — how many times in your life will you be able to recite the Shiv Mahapuran again and again? In that same order you will come to know how many samhitas have been given in the Shiv Mahapuran, and by reciting which samhita what fulfilment of which desires takes place. Accordingly you should then go on reciting those adhyayas daily; that is best for you.
Can Bhagavati's grace be had by ordinary bhakti alone?
Certainly it can be attained, he says — but even for ordinary bhakti there should be that much capacity within you to become ordinary. Nowadays no one has the capacity to become ordinary. Here, he says, a hundred and one people are listening to me; among those hundred and one there may well be ten who, hearing some of my words, say: he is giving a lot of gyan. When you go to Bhagavati and, surrendering yourself, becoming ordinary, becoming simple, do her seva-puja and never take pride in yourself, then Bhagavati is pleased in that manner.
The mother drops everything the moment her child cries
Look at some woman who has just become a mother, he says — she has a child of a year or two. If her child is in another place and she is working in the kitchen and the like, then when the child cries she leaves all her work and runs. Where her flour spilt, where her rolling pin fell, where the chowki fell — she does not look. Breaking and knocking things over, leaving everything, she will run to her child. Bhakti of that level comes only when you study the granthas related to your aradhya and know their mahima.
At a temple over twelve years old, regular weekly visiting joins the deva shaktis to you
He gives this as his own life's experience. Ordinarily, take it that any temple has become more than twelve years old — a Shiva ji temple, a Hanuman ji temple, twelve years complete since the pran pratishtha — and you go to that temple regularly. Daily does not mean every single day; you may have made it weekly, that we will go to Shiva ji's temple every Monday, to Bhagavati's temple every Saturday, Tuesday to Hanuman ji's temple. When you begin coming and going there, the deva shaktis do grace very particularly and join themselves to you.
Grace comes in whichever swaroop it will, as with the darshan reported from the Shiv Raksha stotra
Abhishek Sharma ji writes that from the sadhana of the Shiv Raksha stotra very great grace of Mahadev was received and darshan of a different swaroop of his was had, and that he made a donation afterwards. He calls it a very good thing said, asks the hundred and nine people listening to read that comment, and says: when you do any one sadhana for a long time, it is not in our hands to say or to think in which swaroop Bhagavan will do grace and when.
Small experiences give motivation, then better practice, then fulfilment, then virakti
These things happen, he says. In a yantra you are not seeing the swaroop of Bhagavati, but when you do their abhishek and archan they are pleased and certainly do grace. From these small experiences you will get motivation; when motivation comes you will then do it better; when you do it better, the fulfilment of your desires will take place; when the desires are fulfilled, only then will you become virakt; and when you become virakt, only then will your further progress happen.
It is the father who slapped the one abusing his child, not the child
Bhagavati is there, he says. Your mother and father are with you; if someone abuses you and your father gives him two slaps — it is the father who gave them, not you, and he gave them because he felt bad. Why should anyone speak ill of you? You have no need at all to worry.
What is the danger of taking the sankalpa of a maran prayoga yourself?
But when you perform a maran prayoga yourself, taking the sankalpa, the whole responsibility is yours there. If you made any mistake at all in that prayoga, it can fall upon you yourself; the enemy too can come under the effect of that tantra; anything can happen. Whereas if you perform such prayogas taking refuge in Bhagavati — directing her, offering it to her, saying Jagadamba, you do it, do as you wish, see, this is my enemy, he is troubling me in this manner and I want him punished — then when she punishes, there will be no one to save.
Results obtained at once leave nobody to save you when you get stuck later
The result will be obtained, it will be obtained at once, the speaker says — but when you get stuck later on, there will be nobody to save. People begin to balance it out somewhere. Whereas if the result is not being obtained and even so we hold on to her alone, then let her wish arise even a little, let her cast her sight even a little, and the work is done — and when she does the work you will be blessed; then you will not have to think.
One whose name is taken day and night cannot go on ignoring the call
Sometime the whisper will reach the ears of the friend of the poor, of Bhagavati, he says. Taking Prince ji as the illustration: suppose Prince ji is capable of seeing me and capable of hearing me, and I think of him day and night and take his name — Prince, Prince, Prince — for how many days will you ignore it? Whenever you look you will say: this one does not even ask me for anything, every morning he rises, bathes and begins to take my name, daily offers me bhog, daily brings me a gift.
What happens when the kuldevi does come to the kula?
It is a straightforward matter, the speaker says: if you truly wish that grace of this kind should come, that she truly is the kuldevi, then hold on and proceed well for three years. But once she comes into the kula, she will come with such fierceness that then you will not have to think. Take it as settled that your janma kundali will be left lying where it is; and the people of your house and family, if they too are proceeding rightly and accepting it, their janma kundali too will be left lying where it is. Bhagavati will bless them utterly. But where is the time — everyone wants everything in ten or eleven days.
What should one's attachment to the ishta be like?
In exactly the same way you should love all the forms of the deva shaktis and respect all of them, the speaker says; but with your ishta and aradhya you should have a particular attachment, a particular love. You should be wholly surrendered for them, such that on merely hearing their name romanch comes into the body — as a new bride is thrilled on hearing of her husband, that he is coming.
Why does weeping come whenever one sits for puja or japa?
Those are your bhav, he says. If you are surrendered towards your aradhya, tears will come. It is a good thing. There is no need to speak of it in the manner of asking why one weeps — it is their kripa that you are weeping before them. Where there is the bhav of samarpan, tears will come and come again. Otherwise here great people do sadhana and yet tears never come on seeing their own ishta and aradhya.
Leave what has gone beyond your hands to Bhagavati, and stand up again
Do not stay in confusion, he says — everything will be resolved, do not fluster. When things become complicated and are no longer in one's own hands, they should be left in the hands of Ishwar, in the hands of Bhagavati. If you fluster, weep and worry, you will only be more troubled. What was to happen has happened; those who wanted to trouble by doing abhichar tantra have had their way. Now you have to stand up. Being defeated is all right — as he had said the day before too, one is not to sit down having accepted defeat. Do not weep. We shall stand again, we shall walk again, we shall win again.
A Shakambhari sadhak must never leave anyone hungry or thirsty, and why this pleases Bhagavati
The speaker says the sadhak of this mantra must, in any circumstance, help any person afflicted by hunger or by greatly risen thirst, even an enemy; one is never to see anyone hungry, and must help with anna to the limit of one's capacity, even a hungry animal, to whatever extent one's buddhi, body and finances allow. It is said that doing this pleases Bhagavati quickly, and he explains why: in the sadhana of Annapurna and Shakambhari Durga she takes the sadhak's examination through this very form, and when you satisfy someone's hunger it is Bhagavati herself who, satisfied, bestows Kripa.
What should be recited instead by one who only wants Mai's bhakti?
If you only want to do the bhakti of Mai, the speaker says, then do it by stuti and the like. Do the Durga Apaduddhar. In the Durga Apaduddhar stuti it is written that whoever recites it, Bhagavati will fulfil his every desire, and that even for a man trapped in the greatest of calamities every calamity will be removed — Namaste jagat tarini trahi Durge. So do that. The difficulty here, he says, is this: to do the very thing that is forbidden to one.
How should one take shelter of Bhagavati through the sharanagati mantra?
If you wish to do the seva of Bhagavati Vindhyavasini and to do japa of her name-mantra, take the support of this mantra and take Bhagavati's sharanagati. Night and day you may do japa of this mantra, and you may also write it: that we are your refuge-seekers, take me into your shelter.
What happens to those who let the nights of Holika pass without doing anything?
He says they will be fools who leave them empty. Those whose fortune is about to change into misfortune will abandon these nights by one means or another. These are the nights in which, if a person is lying flat upon the ground and some shakti so much as glances at him and gives kripa, in a moment he is carried from where he was to somewhere else entirely.
In what bhava should the practices of Holika night be performed?
If you do it in the bhava of testing, then they too will test you. If you do it in the bhava of surrender, then having become surrendered they will also stand with you.
Does the mere effort of keeping a vigil please the deity?
He says the best thing this time was that on the night of Shivratri a great many people stayed awake, some setting alarm after alarm to get up and do pujan. They made the effort, he says, and seeing that effort Mahadev will be pleased — that my child made the effort to please me — and on these nights he will certainly give kripa. That much bhava should be there: if sleep comes, then set alarms and rise.
Can the siddhi of Kaal Bhairav be accomplished on the nights of Diwali, Holi or Ashtami?
The siddhi of Kaal Bhairav will not be accomplished; his kripa may be obtained by you. Siddhi is a separate subject.
Sitting for Bhagwan continuously at a fixed time is all that is asked of the sadhak; the fixing of the mind rests in the deity's hands
The same thing, he says. When you are doing the name of Bhagwan, even though your mind is elsewhere and you have no practice, you are at least sitting for him continuously at a fixed time. And the fixing of the mind is in his hands: where your prarabdha was so composed, or where you became surrendered towards him and it was his wish that the mind should settle, then with a single glance you will be left as his alone, and you will cross the endless ocean of this endless world.
Should darshan of the deity be spoken about publicly?
Told by a listener that the bal svarup of Durga ji is being seen, he says such subjects are not told publicly in this way. If Bhagavati is giving darshan and giving kripa, that is a very good thing — keep it limited to yourself. Take the enjoyment of the sadhana.
Why should darshan of the deity not be spoken of to anyone?
To a listener describing his experience, he says that what you are saying is not to be spoken — you perform puja, and this subject should not be told; he has been saying it again and again. Darshan has been happening for a month; what are you doing? Take the enjoyment of it. It is not to be told to anybody.
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