Laukik Paralaukik
Every question on the site tagged Laukik Paralaukik, each answered from a timestamped source rather than a summary written from memory.
The distinction between earthly (Laukik) powers — entities in the earth's atmospheric plane that come under a bound vow relatively quickly — and otherworldly (Paralaukik) powers, which take far more accumulated Tapobal to safely approach.
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Why must a householder build Tapobal, like a savings account, before attempting sadhana of earthly or otherworldly entities?
Sadhana of supreme powers (Brahma, Vishnu, Mahesh, the Goddess) generates spiritual capital like deposits into a savings account — attempting to bind a Laukik or Paralaukik entity for personal desire spends from that balance, and doing so without 3-5 years of accumulated deposit erodes accumulated merit.
Reciting Ganga, Yamuna, Godavari, Saraswati over the water is what brings shraddha to the needed level
Our shraddha, bhava and samarpan towards that water will not be of that level until we have recited over it the mantra Ganga, Jamuna, Godavari, Saraswati. Capacity comes only when we know its mahatmya, he says; if we do not know the mahatmya, from where will capacity come into it? And punya done unknowingly, with the fruit obtained from it, need not become visible to you while you are still in the body.
What does the Banasura episode illustrate about laukik and paralaukik fruit?
It is said in the Banasura episode in the Shiv Mahapuran, he says, that its fruit is paralaukik and not laukik — and you want the laukik fruit. If you do some punya unknowingly, or if at the last time you are committing much paap and, when you are about to be slain and Shiva ji stands with the trishul ready to break your torso, you say Trahimam Mahadev Mahadev Mahadev, we have said Mahadev three times, protect us — protection will not happen. Mahadev is not going to protect. It is made clear there: at the last moment you remembered him, that is fine, you will obtain Shiva loka; but now you will have to be cut, now your protection cannot happen. This bhava, he says, should have come earlier.
When does an otherworldly shakti start helping a sadhak on its own?
The speaker says anyone who follows the paralaukik field keeps hearing such accounts: a Sadhak goes to some place where he knows no one, feels he is trapped in a calamity he cannot escape, yet is guided by some alaukik shakti and gets out. In the Bhagatvaal and tantra fields, when a tantrik removing an enemy-related tantra badha finds his own earned siddhis and powers growing weak, outside help comes to him on its own. And at the ordinary level, he says, a devotee or sadhak who simply does nitya sadhana also receives the support of outside powers. The question he sets out to answer is how this happens and when a shakti begins helping a sadhak of its own accord.
Three forms in which otherworldly help reaches a person
The speaker says this support can take different forms. First, when you are caught in a crisis, many kinds of thoughts are sent into your mind and through them you are guided out. Second, guidance is arranged for you through some person. Third, a shakti itself takes on some form and helps you directly; this seems almost impossible, he says, but you will hear such episodes in many people's lives.
Condition for continued otherworldly support: unchanged bhaav and an unbroken daily niyam
The speaker sums up: all the paralaukik powers that help you directly or indirectly do so only as long as you do not change the feelings of your mind, keep your thoughts surrendered to your aradhya, and carry out your daily niyam with nishtha and Samarpana. He closes by hoping listeners will keep their feeling of surrender: even in adverse times and in suffering, not let samarpana and Shraddha die, but keep them alive with Viveka, increase the feeling of surrender, investigate what mistakes they have made in their own life, and abandon every thought that would give rise to ashraddha within them.
Why is birth in Sanatan Dharma meant for sadhana, not just bhoga?
He says we should keep it fully in our knowledge that if we have been born in Sanatan Dharma, it is for the sake of sadhanas. Had it been only for bhoga, there are many other places and countries where bhoga is abundant and predominant.
How are the four arranged around Bhagavati?
If Bhagavati is standing and looking towards you, then in the space between you and Bhagavati, Bhagavan Shri Vinayak is seated. On Bhagavati's right side Bhagavan Shri Hanuman ji is seated; on Bhagavati's left side Bhagavan Shri Batuk Bhairav ji is seated; and towards the back part, the rear, Bhagavan Shri Narsingh ji is present. In all four directions the four chief Mahavirs are present.
What is the meaning of the verse ending gatistvam gatistvam Bhavani?
In this mantra it is being said: neither mother nor father, nor friend, nor kinsman, nor your learning, nor your occupation, nor your life's companion, nor your life partner — none of them is going to go with you. Nobody is going to give you their company. Gatistvam gatistvam tvameka Bhavani — in you alone is the one gati. Accept this truth too; from time to time it becomes known.
What becomes of a person after death according to the deity they worshipped?
The speaker says he has clarified this before: when we perform pujan-path having taken a human body, then whatever punya is earned, and whichever deity we worship in devotion to, after death we will attain the loka of that deva or devi — or, having attained that swarup, will obtain that post here in this very loka.
Material results are given too when they are due; the spiritual field is only what is being spoken of here.
He says he is speaking especially of the spiritual field rather than the material — the material is a separate subject. But if it is to be given in that category, it will certainly be given; it is not that they do not give there.
Is the deeksha of Bhagavati Vindhyavasini's own swaroop easy to get?
They will also test you and see whether you are worthy of so great a deeksha, and only then will they give it, the speaker says. Taking deeksha of the swaroop of Vindhyavasini at Vindhyachal is extremely difficult; hardly anyone from outside will get it. But of the shaktis established within her swaroop the deeksha may be had — since everyone has laukik desires, and the desire for wealth chiefly, and in even the desire for siddhi wealth is somewhere lodged, so chiefly it is the Lakshmi-related deekshas that people there give.
What actually changes in a person during forty days?
The arithmetic of counts is only the surface. In the middle of it there will be so much connection and traffic of energies in your intellect, your thinking, your Atma-tattva and your aura that your views change — your outlook toward sadhana and toward the other world alters as you go.
A Facebook post claiming one lota of water is the solution to all problems is offered as alaukik gyan
He says such knowledge-givers come along, and one appeared on Facebook today who had written out the whole subject that one lota of water is the solution to all problems. In that he also asks: what do you mean by alaukik gyan — that knowledge is to be attained after leaving the body and leaving this world?
What is the worth of sava lakh japa compared with wealth?
It is no small thing, he says: if you did 21 and 21 mala morning and evening and your sava lakh japa was completed in the whole month, then in your entire kula and khandan probably nobody will have sat and done it. There will be many such people, crorepatis, who never touched a mala even once. When they die that wealth of crores will not go with them; but this sava lakh that you are laying up in Sawan will certainly go with you after death.
A lakh-rupee iPhone, and a hundred-rupee mala
We must have an iPhone worth lakhs, he says, but look at our Mala — we will search for a cheap mala, whichever will be had for a hundred rupees, and do japa on that; a completely crumpled Gomukhi, and we will do japa on that. He is saying thirty days; he is saying 41 mala, which will not be done in less. It is this that goes with you; the iPhone will not go with you, this alone will remain.
A lakh of japa for every thousand rupees the mobile cost
Do as many lakhs of japa as the thousands your mobile costs, he says. If you keep a mobile of one lakh, do ten lakh japa. If you keep a mobile of 20000, then at least two lakh japa is due. Those who keep a mobile of 15000 — for them, sava lakh. And whoever keeps a more expensive mobile should do that much more japa.
Matriculation, twelfth, engineering, CA — each attainment brings only new struggle
In life you attain that you passed matriculation, he says — and what is obtained there afterwards? Afterwards more struggle is obtained. Do the tenth and much will be got; what will be got — a new struggle, that the twelfth is to be done. If you have brought more than 60 per cent, take science. Having taken science you understand nothing, what is inorganic and what is organic, and you stay stuck in it. Somehow the twelfth was done, and now the main thing begins: go into engineering, become a CA, become this.
What is the nature of Bhagavati Pitambara?
The speaker says Bhagavati Pitambara is in herself the destroyer of enemies, her very form being for the destruction of enemies. She is Parabrahma Parameshwari, but people know her especially in the laukik world, and her mantras are used most of all for the destruction of enemies. Even if you have taken her shelter for a merely laukik desire, he says, she will certainly draw you away from materiality towards the Parabrahma.
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.
What is the final aim of sadhana?
A listener asks what the final aim of sadhana is for people like them — whether, by doing bhakti and obtaining moksha, we become brahmalin, or whether we go to the lok of our own ishta. Calling it a very good question, he answers: among the four purusharthas, moksha comes last of all; and through the sixteen sanskaras this thing is brought down into our life, from birth until death. His only saying is this, he says: moksha gati or mukti is not entirely in your hands or mine. To our capacity we should do only this much — do bhakti according to whatever capacity there may be.
A child dressed as Krishna should be made to recite eighteen shlokas of the Gita
Krishna ji, he says, had the whole eighteen adhyayas of the Bhagavad Gita by heart — so recite eighteen shlokas to us; now sit. Recite Dharmakshetre Kurukshetre, the first shloka; sit down. Have the child memorise shlokas in the sitting room: you had become Krishna, so now you will have to memorise shlokas, and along with it you too will come to know them. And where the Bhagavad Gita has been memorised, kalyan is bound to happen — whether laukik gati comes or not, paralaukik gati will certainly come, since there are so many subjects in the Gita mahatmya.
What are the powers that let a person foretell things without knowing how?
A listener says that whatever he tells anyone comes true — he even makes out death by the bujha — but has never understood how he does it, and that sometimes it happens when he is in sadhana. Paralaukik shaktis are of exactly this kind, the speaker answers: doing their little chhatank of grace, they enchant the person and then block the whole further path. One should not get caught in these. How do I know, how will I know, what is happening — sometimes I never come to know. What need is there to know? Your goal is hardly limited only to this.
What does Sanatan prescribe after death?
Sanatan culture, the speaker says, tells you that even drinking liquor in the living state brings so many sins, and that fifty things are told to you and you are told to remain good. In our place, he says, bhoga is nowhere given after death: there is the vidhan of the attainment of Sayujya and Salokya, and six kinds of mukti have been spoken of. Those things are attained according to one's own punya, and according to the desires one obtains such yonis as well, where you obtain bhoga. It is a lack of information, he says, that people are not able to understand.
Why should a divine experience not be made public?
Either you have no shraddha in her, the speaker says. When Baglamukhi Ma told you in a dream that the mantra had become siddh, what justification is there for asking publicly that you do not know the vidhi? Where is the need of vidhi in that place, when you have already done eight lakh japa and the confirmation of the mantra's siddhi has been given to you? He is not saying it did not happen — in the field of sadhana, paralaukik activities are wonderful in themselves — but place such things in public spaces with thought: the loss will be yours.
Where does the fruit of tirtha bathing actually fall?
He says that if one goes and bathes at the Sangam then it is wonderful — the capacity to bear the very form of Vishnu. But, recalling what was said in earlier lives, all this is a paralaukik matter and its fruit is obtained there. Here we shall suffer our own mool without knowing it. It is not that a desire for material happiness will not be fulfilled — it certainly will, but one will have to remain conscious.
Can guidance be given on a diksha received in a vision from a Brahma-equivalent shakti?
Asked by a listener who says a diksha was obtained by a Brahma-equivalent shakti arriving in the form of a sawari, and that there is no contact with a guru at present, the speaker says this has become a paralaukik matter and it is not possible to give guidance in this way.
Should a disciple look at the guru's worldly faults?
Stop looking at what faults there are in the guru who is seated before you in a murta swaroop, in the form of Bhagavan, he says — that he eats khaini, or drinks liquor, or smokes cigarettes, or smokes ganja. Bhai, you were initiated by him having thought something; you accepted the guru having seen some quality. It is a separate matter if he really is like that. Otherwise, he says, there are many siddha purushas for whom all of this is a reason, and the laukik and paralaukik worlds are two entirely different forms.
Does a sadhak show his real form in the world?
In the laukik jagat, he says, no sadhak is ever going to show his mula swaroop — remember this. At most, those sadhaks who are before society for the welfare of society have to show it, and that is necessary too; not all will hide it. But most sadhaks, who work behind society or who have no concern with society at all — only their disciples have concern with them — are never going to show their mula swaroop. In paralaukik activities, or at the time of sadhana and anushthan, you may have the darshan of their divine forms.
In what form might a guru actually appear?
The day Bhagavati shows a long grace, he says, it may be that a man smoking a bidi and blowing out smoke, whom you take for an ordinary person, will himself come to you, take you by the hand and say, come, let me show you what it is. Not in stories, he says — in actual life it will be like this. Then he will grant the darshan of his mula swaroop: see, this is how it is with us, now you become initiated. Who knows, he says, whether he was sitting there smoking that bidi for your sake alone, waiting for the time when you would come.
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