Apsara Sadhana
Every question on the site tagged Apsara Sadhana, each answered from a timestamped source rather than a summary written from memory.
An advanced practice invoking celestial nymphs (Apsaras), undertaken only by qualified practitioners.
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Who else dwells on the Himalaya, in Shiva's description?
Apsaras, yakshinis, kinnaris, mountain maidens and naga maidens are present there in many kinds, and all will be pleased with you on seeing you. If you say so, we shall build a house there; coming there they will all help in giving you comfort and will serve you. Parvatraj Himalaya and his wife Menaka, who is famed in the three lokas for her beauty and qualities, will also wish to please you with aishwarya after your own mind, with blessing and with prayer.
What happened on the peak of the Himalaya?
Shankar was greatly pleased and they went to the highest peak of Himalaya parvat, the most beautiful place, where ganas, kinnars, siddhas, apsaras and the wives of the vidyadharas are all present and perform many kinds of leela with Bhagavati. Then, reckoned by the years of the devatas, for 10,000 years — 10,000 times 360 — they sport there. After that Bhagavati Sati says that she is satisfied of her desires and that vairagya has begun to arise in her mind.
Is it right to do Apsara sadhana, and in the form of a lover?
Asked whether it is right to do Apsara sadhana, and whether it can be done in the form of a lover, the speaker says: now what are we even to say. A lover you will find right here — what need is there to perfect an Apsara in the form of a lover? Read the phalashruti, he says, and you will come to know what the benefit is.
Does Mata Durga also have apsaras?
Asked whether Mata Durga also has apsaras, the speaker answers that she absolutely does. To a further listener he says that the recitation of the Lakshmi Narasimha stotra can absolutely be done.
Are Nabhidarshana and Tilottama with Surya in Uttarayan and Dakshinayan?
A listener asks whether in Uttarayan the apsara Nabhidarshana Devi is with Surya Dev and in Dakshin, Tilottama Devi. The speaker says this subject has become fully tantrokta: as he explained, the Aditya of each month is different, there are twelve Adityas for twelve months, and each Aditya has his own mandal pujan. When we perform pujan with Twashta, then at that time your Nabhidarshana or Tilottama will not be there — his mandal pujan becomes entirely different. This becomes a whole subject of Martand Tantra, separately.
What are apsaras, really?
Asked which kriyas and sadhanas are done before apsara sadhana, the speaker first says that, in the way listeners are understanding it, apsara sadhana does not happen at all. Apsaras are the very form of Jagadamba, he says; their origin is held to be at the time of the samudra manthan, by the grace of Nar and Narayan. So how could such an apsara be made siddh in this manner by an ordinary man?
Can an ordinary person obtain the direct darshan of an apsara?
For an ordinary human being the attainment of their grace can happen, the speaker says. But as people think in today's time — that she will become manifest, will grant divine sight, or that we will realise her in some other form as mother, sister or wife — that is not so simple for an ordinary human being.
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.
Why is apsara siddhi not easy to obtain?
The grace of the Mahashaktis is needed first, the speaker says, if you are seeking the siddhi of an apsara. He says he does not want to name all those people on whose account these things came before people so easily, as though it were very easy — it will happen in a single night, this will happen, that will happen. It is not that much halwa, he says. It is not two-minute Maggi.
What must be done first if apsara sadhana is to be attempted?
The very first thing, the speaker says, is that if apsara sadhana is to be done, first of all comes the upasana of Mahadev. Upasana of crores of mantras is performed, so that the mantra bala and tapobal are very great — so that when she is present, when we do shakti sadhana and she becomes manifest, there is enough energy within us to hold the energy produced by her, and we are capable of seeing her. There must be that much divinity within, and there must be vaicharik shuddhi.
Why is Krodh Bhairav prescribed before yakshini or apsara sadhana?
The sadhana of Krodh Bhairav becomes extremely necessary in this, the speaker says: it is said that Krodh Bhairav should be done, and that without doing Krodh Bhairav the sadhana of a yakshini or apsara should not be done, because Krodh Bhairav controls her. But then who will control Krodh Bhairav? For his control too we must take refuge in Bhagavati — then Bhagavati's sadhana is needed. These are links joined to one another.
In what order should Mahadev, Parvati and the kula's own apsara be worshipped?
If you do the sadhana of Mahadev and Bhagavati Parvati, the speaker says, you will not need to do anything else at all. Even so, if you wish to go step by step, then the yakshini of the kula in which you are initiated, the apsara of that same kula who is proper for you, will be given to you by the guru. If you have done, say, 12 lakh japa of Bhagavati's mantra, then a sawa lakh of whichever Bhairav or Mahadev form belongs to her will be done, and after that the japa of the Bhairav of that kula — though Bhairav's japa and Ganpati's japa come first in any case.
How long is the preparatory upasana before apsara sadhana?
All these beginning things will be done, and you will be made to do upasana for at least three years, five years, the speaker says. When you have completed all of that, then you will have the capability within you that nothing goes wrong with you. Your buddhi too will have become stable by then; you will not be dislodged, that is, you will not fall from your station, and vaicharik shuddhi alone will remain within you.
Why does apsara siddhi come easily to some people?
It is also true that attainment happens, the speaker says — but how? The reason behind it is that in the guru parampara in which such a person is initiated, some sadhak of that parampara, who would have been their guru, had at some time realised her directly and by his word established it in his own kula, in the kula of his guru parampara, saying that upon whoever becomes a disciple in my guru parampara you will bestow grace. In such a case she can grant the siddhi by mere glance, by shaktipat. For them it became easy — but for you it will never be easy, because you are doing her sadhana independently.
What full vidhan does apsara sadhana proper require?
Besides this, the speaker says, the upasana of Bhagavan Indra and the upasana of Bhagavati Sachi becomes necessary — not just upasana but their complete sadhana and puja with full vidhi vidhan, digpal pujan, the balidan of the digpals; only after all these things are done does that sadhana come at the end.
Can apsara sadhana be done with a sankalpa for a good wife?
Ordinarily, the speaker says, if in your life you wish — as in the questioner's case — that you obtain a beautiful and good dharmapatni, a life-companion who walks the path of sadhana, then if you take a sankalpa and do apsara sadhana for that, that grace will come. For the attainment of grace there is absolutely no difficulty.
The tantra-tale expectation of an apsara appearing as a young woman and giving wealth is refused.
But if you are thinking of direct manifestation and all these things — that she will come in the form of a young woman, and what you have read in the tantra tales, that she will give wealth, will give property, will be a lover — then your thinking has already been corrupted by hearing those concocted tales, the speaker says. There is not that much capability. As for speaking, we too could say anything, since which of you is coming to see — but we cannot mislead you, he says; forgive us.
Is it proper for a friend to go and do apsara sadhana to make it siddh?
Asked about an acquaintance who has completed a mantra sadhana and is now planning to go to do apsara sadhana in order to make it siddh, and whether it is proper to do apsara sadhana, the speaker says he has just discussed this subject earlier — the person may go, having taken a proper decision.
Why do the dreams stop once you begin worshipping properly?
The speaker's answer is that God behaves the same way we do. When we are not loving him, or are moving away from him, he calls us to himself. When we become attracted and go toward him, he holds back — you stayed far from me a long time, now I will show you. No dream, no coming near, no growth of attraction. Stay restless in the separation.
Should every householder perform Apsara and Kamadev sadhana?
The speaker rejects the claim that Bhagavan Ram performed an Apsara sadhana and that every householder should worship beauty and Kamadev. Where would we find the time, he asks — and instead of Kamadev's sadhana, do the sadhana of Kama-dahan, of Bhagavan Shiva.
Apsaras and paris keep far away from one who wears bhasma and does the seva of Bhagavati.
Asked for a video on apsara sadhana or pari sadhana on the channel, he says he has said before that apsaras and paris keep so far away from him, keep displeased with him — let them not give him a curse. We shall do the seva of Bhagavati, he says, we shall do the seva of Mahadev, the seva of Rudradev, we shall do rudrabhishek. What will apsaras and paris come and do — as if one who applies bhasma and lives day and night in this fashion could hold any attraction for them.
What if a Satchandi is undertaken in a ten-day Navratri?
If you mean to do a Satchandi alone, the speaker says, it becomes a very large matter. As for the Utkilan: the whole procedure and rule will be there every time. Each Chandi will have its own separate Shraap Vimochan; the whole six Angas will be separate for each.
Does apsara sadhana really exist?
Asked whether apsara sadhana really happens, he answers by name that as many names of shaktis as you have heard — apsara, yaksha, gandharva, kinnar, vidyadhar — the sadhana of all of them exists. And the pratyaksha darshan that is being spoken of also really happens.
Other mazhabs promise apsaras after death; in Sanatan they are obtainable while alive
He refers to a video that went viral of the chief acharya of the Kaulantak Shakti Peeth in our Sanatan culture, in which the acharya said a very good thing, and which he says listeners will relate to: that in the other mazhabs that have been made, it is said that you should do karma in this birth and after death you will get apsaras in heaven — seventy-two kinds, as you will understand. But Sanatan culture alone is such that in it, it is said that while living you can do such sadhanas that apsaras may come to you upon the earth, may come for you.
What is apsara sadhana actually for?
And it has never been said there to stop, he says: in apsara sadhana completion has never been declared — it has never been said that after doing apsara sadhana you become complete. Apsara sadhana exists for assistance in dharma, artha, kama and moksha, in kama, so that your mind may be withdrawn from the desires you have. When you become complete, then you will move toward moksha, and the apsara will become your helper.
Some want siddhi plainly, starting at a Mahavidya and climbing down as it proves unavailable
The third kind, he says, wants siddhi, plain and simple. And nowadays the talk does not start below a Mahavidya. When that cannot be arranged the demand comes down step by step: get a yakshini done; if not a yakshini then an apsara; leave it, Maharaj, just get one small chudail done; a pret then; leave that too — will you arrange a kachcha kalva, and what will you charge?
The apsara is already in the house, and the siddhi costs more than it is worth
Akash Vishwakarma ji, he says, we were just about to close and saw your message last of all. When you have already married, why do you wish to call another? Answer this first. When you have already married, then as for calling an apsara — the apsara is in the house, is she not; make her pleased and siddh. If you wish to attain special grace, then he will say clearly: to make something siddh is in itself a very great thing, not a small thing.
Vishwamitra had that much capacity, and after pratyaksha nothing stays the same
The attainment of grace and blessing is a different matter, he says. Vishwamitra himself had that much capacity within him, and it was then that an apsara was obtained by him. Within you and me — to speak, to become famous on YouTube, we too can say this thing, that they become pratyaksha; they simply do not become pratyaksha. And after becoming pratyaksha, your condition and mine would not remain such that we could go on speaking in this way after their grace had come.
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