Mahasiddha
Every question on the site tagged Mahasiddha, each answered from a timestamped source rather than a summary written from memory.
A great, fully accomplished master — a title applied to figures such as Lord Dattatreya and Baba Lokenath of Bengal.
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Who was Baba Lokenath of Bengal?
A great historical Mahasiddha known for the promise of immediate protection across forests and battlefields upon remembrance — similar to Lord Dattatreya's Smritagami nature — whose legacy has been overshadowed in modern times by contemporary cults.
How to do guru pujan through Dattatreya, and his command over pitrs, 64 yoginis and 52 bhairavs
For guru pujan through Dattatreya, the speaker says to recite the shlokas dedicated to the guru such as "Guru Brahma Guru Vishnu", or Datta's 108-name ashtottara shatanamavali, or his 12 names; any of these worships the whole Guru Mandala. He adds that Bhagavan Datta is the cause of the uplift of all Pitrs, and that among the Mahasiddhas it is Datta who is the root shakti commanding the 64 Yoginis and 52 bhairavs. Merely worshipping or remembering his form satisfies him; satisfied, he bestows the grace of the whole guru mandala. As your merits grow and your impure Prarabdha decays, discrimination awakens on its own, the path becomes visible, and when the time comes you obtain a guru.
The Mahakumbh is the vastest parva-kala of all, awaited even by siddhas and charan devatas
Because, he says, the coming Mahakumbh is the most vast parva-kala of all, and even siddhas and charan devatas wait for it. If otherworldly powers await this maha-divya parva-kala, he asks listeners to consider how special the benefit must be for human beings.
Where do the shaktis go on the divine tithis, and where do Datta's sevaks go on Mahashivratri?
The first point, he says, is that whatever divine tithis there are, or times of a divine parva, at such times the mahashaktis and mahasiddhas connected with that shakti, who remain in her service, wherever their station may be, certainly come from their own station towards the divine kshetras, towards the tirtha kshetras. As an example: at the time of Mahashivratri, whatever sevaks and sadhaks of Bhagwan Mahaguru Dattatreya there are will all go to the Girnar kshetra for the parikrama, will go to Girnar ji, will go to the Vindhya kshetra where the sthan is, to the place in the Kashi kshetra, to the Chakra Pushkarni tirtha and the rest.
What did Shiva say about Kailash and about the Himalaya?
Shiva answers at equal length, describing each place separately. Clouds can never come above this Kailash parvat, he says — what do you want, shall we build here? Or, if you say so, we shall go to the Himalaya parvat, where the women of the siddhas, of the sky-going siddhas, are seated and present in that place.
Which shaktis count as the ang vidyas of a deity?
The speaker says that one should therefore never do the anushthan of only one deity or one Mahashakti without also doing the anushthan of their ang vidyas from time to time, as one is able. For Bhagavati Mahakali these are Mahakal, Bhagavan Sadashiv, Bhairav ji, and Hanuman ji and Mahavir who are among her veers; further on come one of Bhagavati's yoginis, one of her sahacharikas, and for a Shakti Peeth sadhana a shakti of that place or a siddha of it.
What is the stated effect of crores of Ekakshari beej japa?
It is held to be the effect of japa of the Ekakshari beej, the speaker says, that if the japa reaches crores then darshan of the akashchari siddhas becomes readily available. Whether we attain that eligibility or not, he adds, is a separate matter, depending on how much our prarabdha has been worn down and how much of our bad prarabdha we have destroyed.
Do sadhaks report seeing such shaktis?
Very often, the speaker says, sadhaks who do japa in great quantity begin to attain divya chakshu for the sake of such darshans, whether of akashchari siddhas or whatever akashchari shaktis there are. Many people message him about this — he says there would be some eight or ten such messages of which he keeps screenshots — but he finds it improper to post them, because people would make more mockery than anything else.
What is khechar siddhi, and how is it linked to the Kali Khoh form?
And at Vindhyachal, at Kali Khoh, the form of Jagadamba seated in khechari mudra — by the grace of these two forms, sadhaks who obtain khechar siddhi are of the rank of siddhas, of the rank of mahasiddhas, who do this trikon daily. And it is when you complete a hundred and eight trikon, even the mool trikon, that this comes about.
Why are the Shakti Peeths and kunds of the Vindhya region not all available?
There is some cause of the Kali kaal, he says, by which all the Shakti Peeths are not available. In the Vindhya kshetra there are many natural kunds whose description is found in the Vindhyachal Mahatmya; and it will astonish you to know that many such kunds from the beginning have become extinct and are not visible at all. The Motiya talab near Rinmukteshwar Mahadev has half dried up — the region where the siddh munis of the Vindhya kshetra go and become invisible, held to be an invisible kshetra — and it lies dry. Many kunds and springs have completely dried.
Why is service to Dattatreya held to be necessary?
Because he is the Mahaguru — the Siddha of Siddhas, before whom the Acharyas and Siddhas of every tradition bow. His service is held necessary where a curse has attached, or a Kula-Pitr or Kula-dosha is at work; once he casts his glance, the speaker says, nothing has the standing to harm your house.
Nourished mantra sadhana can carry a person to the avadhut and paramhansa state, needing nothing further.
That level of nourishment remains, he says, in which a person becomes as if equal to a deva and, at the capacity of a paramhansa, says: brother, we have now gone up to that level, we have no need at all of any of these things, neither of maya nor of wealth. We have attained the state of an avadhut, we have attained the state of a paramhansa. Mantra sadhana, if it is nourished, carries a person up to that level.
What is the Gutika worship?
A tradition still exists in which Gutika worship is performed. Practitioners in whose lineage this worship stands obtain the silver Gutika; the golden Gutika is the rarest. And even those who obtain it, so far as the speaker knows, perform only the outer Shringar of the cave and not the touch or full Darshan of the Mahamudra.
Those who actually hold Maha Ganapati mantra siddhi fall silent — honour and insult no longer touch them
They become void of ordinary consciousness and speak very little. The speaker says such practitioners exist in the Digambar field too — but they are not in a condition even to speak or move about; you cannot address them and they will give you no reply, and honour and insult no longer touch them.
Apsaras and the Saptarishis filled the sky-path to watch, while the earth shook and mountains began to fall
The whole sky-path filled with Apsaras, the Saptarishis and others who came to watch — the accomplished ones who can move by that path. The earth began to shake and mountains to fall, because one boy had held off so many Devas, and Devas who had won many battles at that.
From the drawings of Ramakrishna Paramahansa an ordinary person could never tell that any such energy was there
Of Ramakrishna Paramahansa, he says, from whatever drawings people have made of his form, you cannot tell — the ordinary person who does not know could never say there is any such matter, and yet there is. Of Tailang Swami he says that whatever one reads, the police would seize him and so on, and that he kept himself somewhere in that state, balanced.
Telang Swami had the samarthya for such speech — Ramakrishna Paramhansa went to him for diksha
Telang Swami was possessed of samarthya, he says: Ramakrishna Paramhansa too had gone to him to take diksha; he had samarthya. Saying it will feel bad, he adds — in what worth of crores of vehicles do these people travel, what chariot, what retinue do they keep before and behind. He says he speaks from YouTube and Facebook because he is a timid person and lacks the samarthya to come and say it before them; if you have samarthya of that level, come and say things at that level.
Where does puja have the greatest effect?
Asked about Mahavatar Babaji and how to obtain his blessing, the speaker calls it a very good question and says he will have to make separate videos for all the siddh gurus — whether Mahavatar Babaji, Shri Shyamacharan Lahiri Mahashay, or other siddh persons such as Telang Swami. Asked at which place puja has the greatest effect, he says that in his view even when a householder does puja in his own home there is effect; when done at the guru's house there is effect too; the mahima of all is different. Doing puja in a Shiva temple more than twelve years old, whose sthapana and pran pratishtha have been done, has greater effect; and doing puja in a teerth kshetra, in the Ganga, in the Narmada region and such places has limitless effect.
The Datiya wale Swami ji material holds a library of such gopaniya granthas
He says that in the whole brihad subject of the Datiya wale Swami ji, many such gupt subjects are given — his complete personal account, what his name is, who his guru is, all of it is told there, and in it there is material about all these subjects. And he says a library is perhaps also about to open there, in which his gopaniya granthas will be kept. Many sadhaks in the Datiya region watch the videos, and they may well uncover those things themselves, so more information will reach you.
What should you do if you genuinely want a guru?
For that very reason, the speaker says, he repeats again and again: if you want a guru, truly want a guru, then first do all the sadhanas that are connected with the guru. Do them holding the divine purushas, the siddh purushas, the siddha mahashaktis, the maha-atmas, the divine saints who have been, as your guru. They will cast a glance of grace — that yes, this child belongs to this parampara, he should go here.
Whom should you hold as guru until a guru is obtained?
Until a guru is attained, the speaker says, you must hold on to some one swaroop in the form of guru and walk with it. Carry Bhagavan Dattatreya; or take any one of the Navnaths; or take the eighty-four siddhas. According to your region, take whoever attracts you most, whoever seems a siddh purush. If you are from Uttar Pradesh, hold Devraha Baba — than whom, he says, there will be no more capable siddha yogi — or Guru Gorakhnath ji, whose mantras too are given on the channel. Carry Telang Swami in the guru parampara, or Lahiri Mahashay, or Baba Neem Karoli.
Do shaktis really come in bodily form in this age?
They absolutely come in bodily form in this age, the speaker answers, but the form is very often not according to the Vedic description, because none of us in this age has the capacity to bear the tej of the Vedic form. He tells how Vama Khepa insisted with Bhagavati Tara that she show him the form imagined in the Vedic dhyan mantra if that was her real form.
How does a practitioner in the state of Shunyata complete a dualistic worship?
The speaker points to the whole dialogue of Totapuri and Ramakrishna Paramahamsa, available online, and says it will make the matter clear. What follows Shunyata differs from person to person — for one who has become Advaitavadi, the one who is in many forms is known to be established in one.
Can a person go into any yuga by his ishta's grace and see the whole katha with his own eyes?
Look, for siddhas this is possible, he answers. You and I cannot become so capable; and if we became so capable, then he would not have this much time to come onto YouTube and speak with you. So it is possible; it can certainly not be said that it is not possible. Even today there are such siddhas in the region of the Himalaya. The Himalaya region is in itself a maha-gupt region; the Vindhya region too holds many such secrets gathered within it. In these regions there are such people, but they do not wish to come before others, nor does anyone do such a thing.
Was Baba Kinaram born on Aghor Chaturdashi?
A listener says that the prakatya of Baba Kinaram took place on the very day of Aghor Chaturdashi. That is right, he answers — Baba Kinaram, the Aghori.
Are there instances of siddhas guiding people unrecognised?
There are many such stories, real true incidents in a manner of speaking, in which it was never known that the one who guided the person in front was a yogi, rishi or muni bearing a physical body. You will find such incidents about Neem Karoli Baba, and about Devraha Baba, and many such incidents are heard about Ramakrishna Paramhansa: it was only when he had gone from the person's life, having had his karmas completed, that they came to know he was a siddha baba.
Why were Baital and veer sadhana performed in earlier times?
People in earlier times performed Baital sadhana and veer sadhana so that when other enemies attacked, there would be protection. The vidya of changing one's form, and the mayavi siddhis, worked through all these things, and it was by such means that those who worked in the intelligence department operated. It sounds very entertaining now, he says, but who does all this? There is neither the capacity nor anyone left to teach it; and those who can do it are cut off from society. By good fortune one gets their darshan, but they do not display it — they will certainly tell you that such a thing happens, if they are much pleased.
How does a steady household sadhak come to the notice of a siddha?
He gives an example. Suppose a listener performs a great deal of sadhana of Bhagavati, worships Kali ji very well, does 108 malas of japa daily, does the path of her stotra and her aarti, performs the havan of Bhagavati Kali on every Amavasya, goes to her temple every Saturday, lives with much rule and restraint, in purity, serving beings, obeying his parents, living as well as he can — and this state continues a year, two years, three years. The tapobal that forms in him and the aura that forms will become extremely pure. And when he goes to some siddhas, into some tantra kshetra, into some siddha peeth or jyotirlinga kshetra, then the siddhas who have those shaktis, attracted by the radiance of his tapobal, will feel that this boy is a worthy boy and something should be given to him so that he does good work in society.
Once a siddha takes notice of a worthy sadhak, how does knowledge actually pass to him?
Of themselves they will perform some such kriya with you, the speaker says, or some such event will occur there that you will reach such a person yourself, or he will reach you; and they will raise these questions in your mind, so that you ask and they then tell. All these things will happen according to their will. So you will get the information. And if you are more worthy still, then it is story upon story — you will also get the chance to see things directly.
Anant ji Rawal, a sadhak of the Girnar region, had the darshan of siddhas.
You will hear a great many such things of Anant ji Rawal, the speaker says — he had the darshan of all these things. He is a sadhak of the Girnar region, and you will come to know many such things.
Dattatreya as the samyak swarup of Brahma, Vishnu and Shiva, resident on Girnar
The speaker says Bhagwan Dattatreya is called the samyak swarup of all three Mahashaktis — Brahma, Vishnu and Shiva — which is why he is the deity to take as guru when one has none. Just as Sadashiv Maharudra and various shaktis are said to dwell eternally on Kailash, he says, countless crores of siddhas are said to dwell with Dattatreya on Girnar Parvat, where he resides eternally.
Who comes to the earth on Phalgun Purnima night?
From the divine lokas — whether the yaksha loka, the kinnar, gandharva and vidyadhar lokas, or the loka of other divine shaktis, and the akashchari siddhas — all of them come on that day, in the guise of ordinary human beings, to the tirtha kshetras of the earth connected with Bhagwan Sadashiv and with Bhagavati Mahamaya Mahashakti, and to the kshetras of their own ishta aradhya. Those who possess divya drishti can even see them.
Why are more people seen on the parikrama path on the day of Holi?
You will see more people than on ordinary days. The cause, he says, is that you cannot recognise them, but they are there: akashchari siddhas and divya siddhas, all of whom come at these times, on these days, to do parikrama and the rest.
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