Mano Bala
Every question on the site tagged Mano Bala, each answered from a timestamped source rather than a summary written from memory.
Inner willpower and mental fortitude — external protective remedies depend entirely on it, since a broken spirit renders even minor negative influences overwhelming, while mantra power activates in direct proportion to it.
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Badvanal for a painful prarabdha and for mental strength after an offence
The speaker says that if some earlier karma of ours has shaped a Prarabdha that is now causing trouble, this Anushthana is also done for its removal, that is, for paap kshaya. He says that if a person has committed some offence that leaves guilt in the mind, and the mind has grown weak and fearful as it does after wrongdoing, then after doing Prayashchitta he should do the anushthana of this stotra; Hanuman gives mental strength, force and his own capability, and the person walks his path rightly again. He adds that the adharmic act must not be repeated.
Special case: motivating a genuine sadhak whose faith is wavering
The speaker gives the one case where telling is allowed: a person who is qualified, does good sadhana, has strong mano-bala and shraddha toward God, but suffering in his life is making his faith waver. To such a person, he says, tell a little to motivate him — a katha, a story, charge him up: do it, do not fear, do not run — or even a bit of one's own: such an experience once happened to me, then I did this, you do it too. That much is fine.
Hanuman Janjira, Vadavanala Stotra or Maha Bhairava kept secret through Upanshu Japa, with consecrated mustard scattered nightly
External remedies depend entirely on Mano-bala — engage in disciplined recitation of Hanuman Janjira, Hanuman Vadavanala Stotra, or Maha Bhairava worship, keep the practice secret via Upanshu Japa if sharing a house with an adversary, and scatter mantra-consecrated mustard seeds nightly as a protective barrier.
Boils of three or four years' standing healed without medicine, in one reported case
Deepesh Sharma ji writes that he had messaged saying no benefit was coming from the sadhana, but that what has happened is almost impossible: without medicine, the boils on his back, which had been there for three or four years, healed of themselves. He asks all listeners to read this subject; it is one that raises the morale of those who do sadhana. Whatever disease may not get well, brother, in this same manner — there is great capacity in mantra, there is great capacity in sadhana; we should only ask of our aradhya the fitness and the capacity to do that sadhana.
Prayag is not insisted on, so that sadhaks unable to go do not lose heart
He says he is not insisting very much on Prayag, because what would happen is that the morale of the sadhaks would somewhere fall short and they would be dejected — that arre, we are not able to go, we will not get the fruit. It is not at all so, brother, he says; he has written on this before. We cannot go to Prayag. We do not have the capacity — and he says "we" deliberately, else people will say, ah, you yourself have gone and you are telling us that no, you will not be able to go.
What should a sadhak do about mockery from those around him?
Divinity in dreams — this, he says, is a wonderful subject he has always seen: after going into the kshetra, of themselves the divinities increase, and many kinds of comings and goings all become visible, and no divya drishti of any kind is needed for this. Just keep it from the heart. What people are saying, what the people of your neighbourhood are doing, who is abusing you — those of the sadhak class especially are always called frauds. Let them speak, he says; what you are experiencing, and what those divine shaktis are giving in your life, keep to yourself and enjoy. All those people who ridicule and insult you, he says, are cutting your prarabdha; take just this much.
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.
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 does a dream of being chased by a lion mean?
It is a very ordinary matter, he says: when a person is even slightly in depression or in worry, a lion comes to eat him, a serpent bites him, or he sees himself drowning in water. And for a sadhak the matter becomes entirely different — this must always be kept in mind. For sadhaks who are doing japa of mantras and doing sadhana, whatever is happening in dreams often does not match what dream shastra says on the subject.
Recurring suicidal thoughts: weigh the cause and destroy it at the root
The speaker addresses anyone in whom the thought keeps returning that it would be better to end their life because it is going to waste. He asks such a person to look squarely at whatever matter has driven them to it and ask whether that matter holds any meaning for them at the present time, and if it does, how much. The same applies, he says, to anyone gripped by heavy depression: first learn what its biggest causes can be. He closes by hoping the listener will not sit unhappy inside the state of depression but will find its cause and destroy that cause from the root, and go forward well.
How an afflicted Chandra brings depression and indecision at Amavasya, Purnima and grahan
The speaker says that whenever Chandra is afflicted, whether in gochar or in the lagna kundali, the person's state will swing up and down at every Amavasya, Purnima and grahan kaal and depression will come. In that state one becomes altogether weak at deciding: put two decisions before such a person and they cannot take one, because the mind is badly shaken. The reason, he explains, is that the same force in Chandra that brings the tide into the sea around Poornima and Amavasya sends the same surging swells inside a person during that kaal; and if Chandra is afflicted, it then begins to give depression.
Why mantra japa is the remedy for an afflicted Chandra and a shaken mind
Asked what to do to come out of this state, the speaker answers: japa. Just as Chandra is the karaka of the mind, Chandra is also the karaka of mantra, so more and more Mantra Japa gives Chandra strength, and a strengthened Chandra strengthens the mind; mananat iti mantrah, mantra and mind complete each other. This, he says, is what "do it with the mind applied" means: only japa, study or puja done with the mind applied gives the mantra strength, and a strengthened mantra develops the mind. So to become ekagrachitta the mind must be trained, the mind is trained only when Chandra becomes concentrated, and Chandra becomes one-pointed only through plenty of japa done correctly.
Honouring the mother, maternal uncle and mother's sister strengthens the mind and the mantra
Along with the japa and temple visits, the speaker says, give particular honour and respect to your mother, your mama and your mausi, and obtain their blessing. From this too, he says, your mantra and your mind will gain considerable strength, and the pujan and path are there alongside anyway.
Leave demoralising company and be hard with yourself, especially around Amavasya and Purnima
The speaker says to keep the company of good people and leave those who demoralise you. Such people will do it at other times too, but if they demoralise you around Amavasya and Purnima you will begin to break further, so keep distance from them. Take your own decisions yourself, be hard, be firm for your own sake; walk with firmness, he says, and you will certainly come out of all this.
What does Brahma's disturbance show about the pride of tapa?
When he saw Sati's feet, it is said that a vikshobh arose again in Brahma's mind — she is Mahamaya. You will take pride, the speaker says, that I have done so much tapasya, that desires have no course in me now, that no kamini can shake me, that my mind cannot waver. It happens to people — be it pride of wealth or pride of one's tapa. Then Bhagavati, Mahadev Shiva, enchanted him again, and he was enchanted merely by seeing her feet.
Why do mantriks awaken masan shaktis, and why does fear let them dominate a person?
Those mantrik and tantrik people who perform masani and kshudra kriya awaken these very shaktis and, having awakened them, then trouble people in this way. It is a common thing, he says: wherever tantra is today, whether a great tantra or a small tantra, masan seems to have become essential everywhere. And the more you consider yourself weak mentally, the fear that pervades you — because of that fear these things dominate the body.
How does doubting one's own dev shaktis let masan shaktis take hold?
Where we begin to consider our dev shaktis weak, he says, there — even if those people project ever so little — these shaktis at once dominate. The moment our mind grows weak they will mount upon our mind. That is exactly where the trouble arises: the aura begins to weaken, the mind begins to become malin, and these begin to play upon the body at once.
Why must a kavach or the Hanuman Chalisa be recited in veer bhava?
Because reciting it slowly will not give that much effect, but if you do it in an ugra bhava, in a veer bhava, then atma-bala grows strong from within, and these shaktis then become frightened and withdraw. But you will understand this only if you accept it. There is no standing, he says, for any negative shakti to mount upon you if you begin to do the Hanuman Chalisa well, in veer bhava.
Is a strong sadhak necessarily overcome by a Valmiki tantra prayoga?
Ordinarily, he says, if you are a formidable sadhak, if you are doing sadhana in the fiercest manner, then it is not that it will simply dominate you and will not be cut. That too is not so. But the propagation and spread of all these things has become so great that a mental state has arisen about certain things, so that the person in front is ruined by fear alone.
How can one remember what a deity says in a dream?
Asked by a listener who, when devi-devatas speak in a dream and tell some puja or mantra, cannot remember half of it on waking, whether there is any way to remember, he answers half in jest that one should record it in the dream itself, or sit with a copy and pen in the dream and write it down. Then seriously: this is the mind, and it is an ordinary matter that what we see in a dream does not remain remembered as it is until the morning, because by morning we will have seen two or four more new dreams.
What happens if someone suddenly sees such an entity?
If anyone suddenly sees an entity he has never faced, the speaker says, it will cause trouble — it will certainly produce trouble in the body. It is not that they will do harm, but by the mere seeing a presence of fear will form within us. It is very easy to say we will do this and that; coming face to face, and only then learning what powerful shakti this is, becomes a very different matter.
What if a very distorted form comes and sits beside you?
Whether you become irritated at this or become pleased is now your own experience and your guru's knowledge, the speaker says. Many times it happens that things with very distorted faces, things that are unbeautiful to look at, will come in that unbeauty and sit down. Then you become irritated — why has it come and sat here. The buddhi has already been confused at that time. But if the guru has explained beforehand, then after some moments it will certainly come to your attention that this may be a related shakti.
Why is a living guru necessary for this?
For this reason a guru in person becomes necessary, the speaker says — so that the guru may explain to you that if we are seated on the asana, we should have the art by which, even sitting without a bandhan, no negative energy will be able to spoil anything of ours. It can frighten, it can terrify, it can produce delusion, but it cannot inflict harm. Now your manobal must be so firm that if they attempt to frighten you it makes no difference to you.
Case: three job offers the day after a 27-day Rudragana sankalp that saw seven rejections
The speaker tells of a friend, himself a Sadhak, whose age was passing without a job and who could not afford a big sadhana with Havan; the speaker suggested the Rudragana sadhana. He did it at two eclipses and then with a 27-day sankalp, during which he was called to seven interviews, going every other day, and rejected at all of them — the speaker asks how far such a result can break a sadhak's Mano-bala — yet he said he would complete what he had taken up. The day after it ended he phoned three times: at 11:30, one of the places that had refused him asked him to join; at 2:00, the firm that had rejected him for lacking experience offered a higher package; at 6:30, the most reputed firm offered 5.5 to 6 lakh, a company flat and a direct officer-rank post, the interviewer explaining that he alone had satisfied him in his own field, and apologising for having insulted him at the interview.
How should a sadhika regard it happening in Navratri?
She is not to become agitated. Know, the speaker says, that you have obtained a very great opportunity — that in Navratri you have become rajaswala. Only a little balance is to be kept, and the state of agitation that comes at that time is to be controlled. You are a sadhika; you can do it. This is not within the reach of ordinary people, whose mood swings make the whole house swing — leave them aside; he is speaking about a sadhika.
What kind of woman is this meant for?
The woman in this state, and especially a mother of auspicious thoughts, who does not keep wrong thoughts, who keeps the wish for the welfare of others, who does not keep malice. If such a sadhika has become rajaswala in the time of Navratri and is doing japa of the Kamakhya Kavach — a hundred and eight will comfortably happen in four days if she does a hundred and eight daily; and if she has nothing but time then, since nothing else is to be done, let her take her japa to a thousand, to eleven hundred, in those four days.
Why is a strong sadhak's life a double-edged sword?
Because when a person performs fierce sadhana in the tantra kshetra and increases his energy, capacities come to him and deva grace comes about — and then the very first control he has to exercise is over his own anger, or else the ruin of the people around him will happen first. So for such sadhikas it is greatly necessary to keep control over anger: for if they say nothing at all, but merely bring an ill feeling in the mind towards someone, that person's bad days will arrive, and then even she herself cannot stop it.
How should the men of the family conduct themselves?
The men of the family who are in blood relation to such a sadhika — husband, son, brother — should always remain surrendered towards them, keeping the Devi bhav, that you are the Devi herself. The more gracious you remain, the more you will advance twofold a day. And the more you anger them, and if their anger truly awakens, then no shakti in the world, no anushthan, can grant you release from that curse.
The household will call it becoming a tantric, and that is yours to manage — the body gives drowsiness in Mai's seva and none at all through a night of chatting, according to what your priority is.
Now the people of your house and family will be afraid, he says — that he has become a tantric, he is doing japa at night; that you have to manage. He says sleep does not come at night when chatting with a girlfriend, one chats until dawn, chats for two whole days, and there is no drowsiness; but when one goes into Mai's seva then drowsiness comes, health becomes bad, there is headache and backache. Your body, he says, will react with you according to what your priority is.
Where Jagadamba is not given priority and nothing is attained, the deficiency is one's own and nobody else's.
You are not giving Jagadamba priority, he says, and here you weep that you are not attaining anything — the fault and the deficiency in this is yours, not anyone else's; keep that in view. So understand the importance of the night of Sharad Purnima: stay awake at night.
Without shasan no curb falls on a sadhak's corrupted tendencies — no one becomes mature enough all at once to judge his own right and wrong.
Mahadev ji has not lost heart in his mind, he says; you need someone to hold firm. When there is nobody to rule over you, the mind too cannot come under control. Nowadays gurus too — if he scolds you and lectures you four times, control will come about; but if you are of the other disposition, you will run away after giving him four abuses. The absence of shasan means no curb can be placed on the sadhak's corrupted tendencies. There must be a person to scold, to speak and to control, and only then will curbs be placed on your bad tendencies — because no sadhak becomes so mature all at once that he can understand his own right and wrong, when and where and how and what is to be done.
Does the sadhak's later state affect a bandhan done with purashcharan?
He says that as soon as you become negative, or make an effort to decay yourself, its energy too will decay. But if at the time of doing the bandhan you were conscious, very positive, and did the prayoga after a proper purashcharan of those mantras, then what your condition becomes afterwards has nothing to do with it — it only needed to be exactly right at that time. Without purashcharan, its effect will be as your own state is.
Why does a mantra played on a recording give no fruit?
Because a mantra runs on the mind. If your mind is half-hearted the mantra will not work either. People complain that they did a sava lakh japa sitting for so many days and nothing happened; he answers sarcastically that they might as well start a tape recorder or play a mantra on YouTube — you could get ten lakh done in a day and complete sava lakh after sava lakh, and no fruit at all would come of it.
How does an eclipse of the Moon affect a person doing japa?
The speaker says our mind has Chandra as its karaka, and the deva and shastra that are karaka of mantra are also Chandra. So when Chandra itself is eclipsed and your mind is not fully surrendered, there will be difficulty. Those doing mantra japa in a wrong manner do not obtain the effect properly, however many sava lakhs they complete.
Mental weakness is precisely what the other side exploits
You should not think that a tantra prayoga has occurred in your house and then feel yourself helpless and lose in your mind — that someone will kill me, that such a thing will happen to me. Everyone takes advantage of that very mental weakness, the speaker says. Instead, invoke Hanuman ji once with a hunkar; invoke Bhairav ji once with a war-cry, with the same bhava with which you shout.
Invoked with a full hunkar, Hanuman and Bhairav end the tantra in a few jolts
The vidhi given in the Kalika Yogini teaches the method of invocation, the speaker says — how they are to be invoked. Go and try invoking them. With a full hunkar, with a full war-cry, with full force, they come. In jolt after jolt they finish it off and go, however many negative things of tantra there may be. But that bhava does not come.
The client's despair undoes the conviction of the pandit working for him
Twenty-two hours of your twenty-four go in weeping that things went wrong, that a tantra was done on me — and even a person who is doing something for you gives no effect, because you keep negativising him too. A pandit ji will go and do a havan for you and you will negativise him so much, saying we had a havan done from such and such a pandit ji and nothing happened, we went and showed it to that one and nothing happened. It then runs in the pandit ji's mind that nothing happens for this man, so nothing will happen from me either.
Why does the effect not continue after the first day for most people?
The cause, he says, is that your manobal does not rise that much. On one day you will do the path, and for as long as you do it your energy will be considerably high and the prets and pishachs will get the stick. After that the energy will fall — because you did the first day and you are not going to observe the niti-niyam at all.
How should one raise energy for the bhakti of Hanuman ji and end fear?
Asked how to increase one's energy for the bhakti of Hanuman ji and how to end the fear in one's mind, the speaker says: a bhakta of Hanuman ji, and fear? Today he has told everything about the special prayogas concerning Hanuman ji. So fear and dread should simply not be there at all in the puja of Hanuman ji.
Why do results not come to those who behave badly?
People say Hanuman ji did nobody's work, that we did puja in this way and nothing came of it. The speaker answers sharply that you look at the sisters and daughters of others with crooked eyes and then want your work to be done by Hanuman ji. And when it is not done you will go and join the adharmis, speak crookedly about Hanuman ji, and still think your work should get done — is that possible, he asks.
He needs motivation like anyone else — he is no perfected siddha of the Himalayas
We too get motivated, the speaker says — have we come from Mars, that we should need no motivation? When someone tells him that he did such a havan of Hanuman ji by the method and path told, and had such an experience, then his own manobal also grows: if it happened for them, he thinks, then I should do more seva-puja. We are not some perfected siddha of the Himalayas, he says, that the desire will not arise in us.
Doubt withdraws the deity; surrender is what brings out their capability
You doubt your aradhya, the speaker says — that they have no capability, that they have no strength. When you do that, they too say: very well, child, I have nothing, look after your own affairs yourself. If you place faith in them, if you become surrendered to them, then they are capable of doing a very great deal.
Why is an external symbol needed if one can believe with the mind?
They say, why is external show necessary, believe with the mind. Not everybody can believe in that manner with the mind, he answers. If you have written Bhagavati's name upon your heart, then whenever you look at your heart you will obtain a strength of an altogether different kind. You have written Bhagavati's name in the heart; from there strength will be obtained by you, and you will become self-motivated.
As Ghajini was self-motivated by what was written on his head, the name on the body returns the sadhak to his purpose
You saw Ghajini, did you not — how he used to become self-motivated: as the head was being shaved the whole recollection of Kalpana would come back to him, and then he would start running to kill, that Ghajini must be killed. In just the same way, as soon as you take off your cloth and garment — he says he is speaking to the men, and asks the mothers not to take it wrongly — they will see upon their heart that Bhagavati's name is written, and will at once cry out Bhagavati; at once there will be surrender, trahimam sharanagatam. It should be like that, brother.
Should I install the Mahalakshmi kalash myself or have it done?
If you want to do the sthapana of the Mahalakshmi kalash yourself, then do it; if you want to have it done, then say so, he answers. Do it yourself — we have told the vidhans. If you wish, and if you get all the materials, then do it yourself; that will be better. The last option is that if you do not have them, or if you want it to be done by full vidhan, by rule, then tell us. If you do it yourself your confidence will increase in this, that yes, we did it — your bhav will simply be a different thing. What we do here you will not see, how we are doing it, how much we are doing; we may do ten hours of japa here, but when you do it there, a different bhav will remain, and through the year you will see and do it with strength in that bhav.
What if I simply cannot manage the full vidhi?
But if it is not happening for you, then it is not to be done forcibly, and not half-complete either, he says. That is not to be done; that too we will not say. But make an effort, at least — if not that, then try at least in an ordinary way. In that too bhav is formed. For the rest, what happens through us you see in the videos: when we made such expanded videos merely to give you a demonstration, you can imagine how all those things happen when they actually take place — how much vidhi vidhan there is in it, in what ways it is done.
What does the amrit kalash story illustrate?
However positive or negative you are is within you, he says. Now let an amrit kalash itself be placed before you, and you say, who knows whether poison is smeared on top of this amrit kalash, we will not drink — that is your wish; your inner negativity can make you do that. He recalls the katha of Brahma ji's three daughters who performed tapasya, and when he manifested, asked wrong boons against each other — that this one become dark so that we may become rich, let it be thus. Brahma ji gave all the boons and went away. The same situation happens here: if Bhagavan manifests, one will not ask for his own uplift but will ask for another's harm.
Why the next stage of the Shiv Mahapuran is being taken up
The speaker says that on hearing this next stage of the Shiv Mahapuran, a great deal of depth will be added to the japa and tapa listeners have been doing until now — because each swaroop has its own special significance and its own fruit, and all of that will come to be known here. There will be discussion of the various avatars, and morale grows in this way too, by hearing and seeing the kathas of bhaktas.
His stated aim is to present shastrokta matter simply, as seva of Bhagwan Shiva, without breaking anyone's morale
He says his own aim is that this too is service of you, and that when listeners message to say they did such a thing and this happened, all of it is service of Bhagwan Shiva itself. He says he is not a saint like others, not a siddha, not one of great capability, and error is possible from him as a man — but the effort is that matters be shastrokta and be put simply, so that morale is strengthened and listeners do not break.
What should be done where confidence has collapsed?
Perform an eleven-day Anushthan of the Kavach properly, by the full prescribed procedure.
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.
Which sadhana increases atmabal?
The kavach path of those in whom you have shraddha and faith increases atmabal the most, the speaker says. When you do the path and read that such-and-such swaroop should protect this limb of mine, and when the bhavana begins, then your atmabal will increase of itself. One should do the path as much as possible; at the very least eleven hundred recitations should certainly be done.
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.
How does the mind become still during japa?
A listener writes that even on stopping the mind by force it does not become steady, and thoughts return after a while. There is no difficulty, the speaker answers — go on making your effort, and let the mind do its work. Do not try too hard to rein it in, or it will not become steady. By the grace of your aradhya, as the japa of the mantra goes on repeatedly and continuously, after one purashcharan, then two, then three, it will begin to become quiet of itself.
What is the first effect of japa done by proper vidhi?
The speaker says that when you begin japa of mantras, if you did it with vidhi vidhan, that same mantra grants you medha shakti — it first of all increases your buddhi. You were not finding a way out, but when you began sadhana you began to find a way: not that a road appeared, but the buddhi came that you should take this decision, that you should do this karma in this way, and then the work will be accomplished.
What does completing a five lakh japa do to a sadhak?
Once someone has done a japa of five lakh, the speaker says, the self-confidence within him becomes so kindled and he becomes so firm of mind that nothing can then stop him from doing the next sadhana. But someone doing a sava lakh japa may abandon it at fifty thousand — and he asks how such a person abandons it.
How can a listener resolve doubts about this vidhan on his own?
For the removal of all that doubt, the speaker says, simply search Dattatreya Grihastha Tantra: however many videos come, listen to them for whatever questions arise — that if we do this mantra such a thing will happen, whether a kalash is to be kept or what is to be done. Much of your concept will become clear, and your atmabala will become so firm that you will be able to do sadhana very easily and will not need anyone. These are all basic sadhanas, he says; you are doing sadhana of Bhagavan, you are not doing sadhana of any bhoot or pret, so remain free of anxiety.
What is the connection between mantra bala and the graha Chandra?
For that, brother, there is a whole separate dedicated video on how mantra, mind and the moon are connected with each other, the speaker answers.
Those near Kashi name Kashi and Bhagavati Kashi Vishalakshi, with the bank of the Ganga they stand on
Those who are near Kashi will pronounce Kashi as well, and will also pronounce Bhagavati Kashi Vishalakshi. Which bank of Ganga ji you are falling on, which side — south or north — that too may be pronounced. Pronouncing all these things in the sankalpa raises your own manobal, he says, and the kripa of these shaktis is also obtained very well.
Sit for ten or fifteen days and practice comes; otherwise one keeps running and looking for options
Practice will come, he says, and it will happen very easily. Until you practise, until you sit for ten or fifteen days, you will keep dabbling, keep running, keep searching for alternatives. Once you have done one anushthan and your confidence is built, you will do purashcharan after purashcharan while enjoying it; it will seem to you that this was very easy, and the devatas too will increase your capacity.
What happens to confidence after reaching sava lakh or five lakh?
Confidence will be formed, he says: once you have reached sava lakh, five lakh, there is a great difference between the confidence of today and of that time. But do not then abandon it, thinking five lakh is done and you will never touch a mala again in life, saying we are sitting here having done five lakh — then it will not take time to be finished. So it is not to be abandoned either.
Look at what the discouragers are themselves doing
If you have no faith at all upon yourself, your confidence has been brought down so far, he says — and here is a subject people do not understand: the other people who demoralise you and repeatedly discourage you, saying if you do this then such a thing will happen — at least look at what they themselves are doing.
Ten out of a hundred will have the heart to wake
A listener writes asking how, however sun-bright he may be, he can push and push and make lazy, negligent people dive into moksha, when their prarabdha as the fruit of sanchit karma has decreed that they should enjoy this darkness. Oh brother, it will absolutely happen, he answers: out of a hundred people at least ten will be such as have the heart, in whom a vibration will arise on hearing it. Ninety will be lazy, ninety will ignore and go away. But ten will be such lions as will awaken.
Why does sadhana stop when the enemy quietens?
The speaker agrees with the listener who put it: when an enemy makes enmity we perform much sadhana, and when the enemy quietens our worship quietens too. It is rightly said that we remember God when hardship comes — and if we kept up the sadhana we do then, the matter would become wondrous.
Ganesh opened by breaking their morale: being a boy alone, the shame of the lost battle would be theirs and not his
By breaking their morale first. I am alone and a boy and have never made war, he says, but I will fight today; and if Shiva and Parvati's battle is lost, it is you who will be shamed — being a boy, I have no shame in defeat or victory.
The Yogini Tantra should be downloaded and studied in full, as Kamakhya and its two bali pithas are its own subject
It is the subject of the Yogini Tantra itself, the speaker says: download the Yogini Tantra, read it fully, study it, do svadhyaya of it, and your mental strength will increase and the mahatmya too will increase. Then he points to the bali pitha — there are two bali pithas. This one is particularly the mahish bali pitha, and one bali pitha is also inside, in the courtyard of the temple.
Must there be mental steadiness in a dev-shreni sadhak?
Asked whether the matter of steadiness of mental state must certainly be present in a sadhak of the dev shreni, he answers: yes, absolutely.
What should be done for vak siddhi?
Asked what to do for vak siddhi, he answers: at present you are looking a good deal unsteady. Stay concentrated upon some one thing; from that same thing you will get everything.
The aim was to break the family's standing in society so that their mano bala would break with it
To destroy their honour completely in society so that their mano bala would break — so that people would laugh at them, so that they would stop leaving the house, and then much could be done. And once that family was struck, the mano bala of those standing beside them would break of itself, and the dominance of the others would gradually grow.
You sit and remember, and the method of the counter-prayoga arises in the buddhi of itself
You will simply sit and remember, he says, and your buddhi will become so firm that all these things will come into your mind of their own accord — how the prayoga is to be done, what prayoga is to be done. By mental strength you will become capable of catching that whole thing and turning it back.
Where puja and deep daan have truly been done, wrong intentions cannot arise in the mind at all
If you have truly performed puja and seva, and if you have done Deepdaan, he says, then ill-will simply will not come into your mind. Wrong thoughts will not be able to arise at all — that is the very first thing that will happen here. But the money for deep daan has to go somewhere else, so the deep daan will not be done.
What should be done when the mind is very unsteady?
Chandra Mama has got somewhere or other out of place, brother, if the mind is becoming very unsteady, the speaker says. See where Chandra Mama is in gochar. Please him. Although by giving arghya to Chandrama — the Krishna Paksha is running, so he will not even be visible now. The darshan of Chandra Deva stays constantly upon the head of Bhagavan Shiva ji, so do the abhishek of Shiva ji with milk.
How much power does the person doing tantra on you actually have?
The shaktis of the person doing tantra upon you exist only up to a limited measure, the speaker says: what he is doing is projecting shamshan prets and the like upon you through his vidyas. You estimate his capability as far more than it is. It is said that if you become frightened on seeing the enemy on the battlefield, you have already lost the war there — and this, he says, is the biggest problem today, and the thing others and your enemies take advantage of.
What should someone who has been financially drained by tantriks do?
To those who have wandered a great deal, who have been tormented, who have been financially exploited by tantriks and by sadhaks, who feel that so much money has been taken from them and that they have given thousands and lakhs upon lakhs to jyotishis and tantriks with no welfare resulting, the speaker says: do not spend even half an anna, do not give anyone one rupee. Sit down yourself, from tomorrow.
How does one destroy a tantra prayoga made upon oneself?
Asked how any tantra prayoga is destroyed, the speaker says many videos on the channel already teach the use of different vidyas for tantra nash. You can destroy tantra yourself through the vidyas — you should be capable, and your mental strength should be such that you can stand firm in the field. Only then will you be able to destroy the prayogas made upon you.
Why should a sadhak not get stuck on a single experience?
You did japa for one day and had an experience — what is the meaning of an experience, he asks. Anything can happen there. Why do you all get so stuck in experience? Move on from experience. You did japa once, you recited once in one day, somebody passed behind you, and you will hang on that experience for ten years, going about asking everywhere what the meaning of an experience is. Come out of the experience; make that experience part of your life. Do sadhana again and again and try to obtain it, rather than asking in ten places what an experience means.
The experience may have been a draught of air or a running fan, or a pret distressed by the mantra and driven off
The meaning of the experience, he says, is that air may have passed from behind; their fan may have been running. It may be that some pret or pishaach passed by; that on account of your mantra it was distressed and went away; that it is looking for an opportunity, saying, today you have driven me off by japa of a mantra, meet me some day and then I will show you. This too may be. There can be a great many meanings. Those who get stuck in experience obtain nothing in sadhana — because they want only experience, and an addiction to experience sets in; and when the experience is not obtained, it feels that the puja is not succeeding at all, and in that tension the poor mind distracts itself.
Why does a person remain always unhappy about his past?
Asked by which karma a person remains always unhappy about his past, he restates the case: about the past, that I did good to him and he did great harm to me. That can happen. But when, after such thoughts, the buddhi becomes blunted, then difficulty arises. And he says he will add one further subject here, especially for sadhaks.
Avichar is what prevents a person accepting what is for his own good
He tells the listener Jai Singh that he recognises him personally from how long he has been troubled, and that his difficulty should not go on so long. Had you kept doing it, it would have been destroyed by now. You become very confused — how much am I to explain to you? Do not become confused. The greatest negative thing about avichar, he says, is that the person cannot accept even what is said for his own welfare. That is the case with you as well. Do the showing and telling; let there be someone capable of that sort — but do it yourself as well.
What should you do if you cannot yet fight all your enemies?
So please trust those ones, he says, and wait for that time. Do not get flustered when you do not have the capacity to make war with everyone.
How do the attackers work psychologically?
When the enemy does it, he says, because your body has not reached that capacity, you will be shaken. Now some other member of your family has fallen ill, and you will then abandon the puja-path. You will not be able to reach that far and you will keep turning negative. In one way, he says, they play all these games psychologically; they are quite strong, they are not like you, and they will not accept defeat so quickly.
What should one do once one is sure abhichar has been done?
Therefore, whenever abhichar happens at home, when it enters your understanding that abhicharik things have taken place, do not become psychologically disturbed, he says, but if the things are really of that kind then accept it and fight. Have that much capacity within you that you make war. Where will it come from? When you understand and know things. He thinks that by listening to the many videos on this channel connected with tantra one will be able to understand each thing and everything will become clear; after that, fight. Everything has been given.
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 can the habit of checking the phone during puja be broken?
Asked how to stop the habit of checking the mobile phone during pujan, the speaker says: switch the mobile phone off and keep it aside. He adds, half in exasperation, that one may as well offer the mobile to one's ishta and smash it as one smashes a coconut, and the tension will be over. He calls it a very bad habit, saying he has seen paath running and the mobile phone running along with it, and that self-control is needed in all these matters.
How should a new sadhak build up the japa count?
Do not do excessive japa, the speaker says. If you are new, first practise. Recite the Kavach. Strengthen your manobal. Do a little less japa — do just 11 mala. As your hand settles on the mala, as the method of turning the mala comes, as the dhyana begins to hold, and as your manobal in the Lord's form increases and the feeling of surrender and shraddha begins to come, then slowly increase your capacity and increase the mala japa. A positive effect will fall on your body.
What is the remedy for depression?
Not a remedy, the speaker says. Look for the cause of your depression in the Shrimad Bhagavad Gita, whatever that cause is. Arjuna had to kill his own Guru and cut down his own brothers — what depression is greater than that; and when he was freed of it through Krishna, yours and mine will certainly end too.
Why does Ganpati worship pacify the nine grahas?
Because by worshipping Ganpati the Shanti of the nine grahas takes place, however fierce one may be or angry with you. Chandra Dev becomes normal first and your mind becomes strong — and with a strong mind, climbing a mountain will take you no time.
What goes wrong when such a thing is given for the wrong reasons?
This happens a very great deal, he says. When such a task is done out of greed for money, or for one's own safety, setting all these things aside, then the person on the other side will carry it happily for six months or a year at the start. Afterwards there is very great difficulty, because if the intellectual level required to carry so many things is not there, great difficulty comes.
Who fares better — the one who renounces or the one who receives?
Among those who renounce, the maximum turn out very well. But among those who are given, the maximum do not flourish there, because a new person takes things of that level and begins to think himself God — that I have so much capacity, we will do whatever we wish. These things are truly very powerful, and in the mada of shakti people come into ahankar and forget their control and the balance that ought to be there.
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.
Once such things dominate the body, the mind stops working and control passes to the shakti
Look, he says, when all these things that happen become dominant over the body, the mind does not work. When control is gained over the thoughts by shaktis of this kind, then they will only do wrong.
How can brahmacharya be protected as far as possible?
A listener says he tries very much to control the mind but it lasts only a few days. To control is truly difficult, he answers, but the attempt should be made to do it as much as possible, if you are in the field of sadhana and wish to do sadhana.
What is the difference between a sadhak and a god-gifted bhagat?
A sadhak learns and does a thing by his own labour, out of the sadhanas, and then advances slowly, after falling however many times. He falls for many reasons — sometimes because of his own mentality, sometimes because of his ahankar, sometimes when things were about to be attained and, coming very close, because of his own bhagya, for numberless reasons.
What goes wrong when shakti is obtained without labour?
In that there is this one thing: the misuse of shaktis, and afterwards the difficulties increase; the misuse is excessive. Look, he says, if you get ten lakh rupees without doing labour, you will feel no great distress in spending it; you will spend comfortably and take whatever the mind wishes. But when you gather ten lakh rupees by labouring and joining one rupee to another, then over the one, two, four or five years it takes you, you know its value — that before spending you have to think a thousand times.
How can kama vasana be controlled by one on the path of sadhana?
He repeats this point: you are on the path of sadhana, you only do mantra japa, only do havan, only do the purashcharan of mantras — you will never gain control. Remember, Andhakasura ji, control will simply not be possible, because our very origin is from kama. To obtain control over that is not so easy. Is it possible over that by which our body has been made? Victory over it is attained by the grace of Mahadev.
Ramakrishna Paramhansa in his cancer, and the Vaishnav displays of bhav
He speaks of Ramakrishna Paramhansa, who when he had cancer, in that state of cancer, was exceedingly surrendered to Bhagavati — as, he says, we now see some bhakta on YouTube, Krishna ji's bhaktas especially, Vaishnav people, who show such things a great deal: becoming utterly overcome with bhav, doing bhajan-kirtan and falling unconscious, singing, and the whole video going viral. They do bhakti of this kind, that they are Krishna conscious, that they are great servants of Bhagavati Radha, and so display their bhav so much.
What happens to the kundalini shakti at the time of calamity?
When calamity comes, the speaker says, the kundalini shakti awakens very well. You are going along the road peacefully, eating chips, listening to a song, no difficulty — you will go along quite comfortably. But if a dog comes after you and it is a biting dog, then seeing it you will run. The ten-foot wall you could not cross before, you will leap and catch with your hands and climb over. This fear has awakened your kundalini shakti; without the fear, where was that capacity? It did not appear out of the air — it was sleeping within you, what we call the shakti asleep in the muladhara. So when calamity is coming to us, somewhere it is also giving an opportunity: make this disaster into an opportunity, and with this understanding keep yourself prepared. Keep doing sadhana; it will come to work. And transfer this thing to your next generation too.
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.
You have strength enough to lift the hundred kilos, but the path to the weight is where it is spent
That you have great strength within you — enough to lift a hundred kilos. You are challenged to come and lift it and show your strength. But on the road to the weight, before you reach it, fire is lit and a piece of hot iron is laid down, which you can neither walk over nor step across; so you never lift the weight, and the other man says you never had any strength at all.
One day of doing and the next day a message that nothing happened
The greatest difficulty with you people, he says, is that you do it one day and the next day messages begin to arrive — nothing happened, the trouble has increased. Give up this weeping. If you have a great deal of money then call some person, some sadhak, some good man, to your home and have it done. If you are not able, then do it yourself. What will happen — it seems you will die? Then if you die taking the name of Bhagwan, there is no difficulty in that either. It is this fear you are in that kills you; you are afraid even of taking Bhagwan's name.
Chained as a calf, the grown elephant never tries the rope again
When an elephant is small, when it is a calf, it is kept tied with great heavy chains, thick ones, so that it cannot break them. But that same elephant, grown large, is never tied with a chain — a small thin rope is wound near it and it is left, and the elephant never even attempts to break it. The reason is that from childhood it has been filled into his mind that he will not be able to break it. When he is grown he knows there is no gain in trying, that he will not break it. It is when the elephant goes mad that he breaks it.
What is the spiritual remedy for negative thoughts?
Do the puja of Bhagwan Shiva and strengthen the Moon, he says. By Shiva puja the Moon will become strong.
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.
How can a genuinely deceitful guru be recognised?
Those who are in truth deceitful, he says, will do such a thing that you will understand you have been caught in verbal cleverness and your story here is finished. Understand one thing about such people: according to them only they themselves are right in the world and everyone else is wrong. Eko'ham dvitiyo nasti — what Jagadamba said, that I alone am and there is no second, these people say of themselves: bhaiya, there is only us and no one else, all the rest are frauds and hypocrites, nothing happens, nothing happens. When this begins, he says, the morale of a sadhak starts to break.
He is an ordinary man whose concentration can be broken, and no great siddha
The speaker states plainly that he is no great siddha at all, and that this is where the difficulty begins whenever a sadhana of any kind is performed. People ask why he does not come live for so many days, why videos do not come, why he does not talk — this, he says, is the reason. If we are sitting doing japa, we are like you: the mind has to be gathered. People will say such things that the reflection will then run upon those very things, and the practice of restraining the mind that has been built up will go at once.
Why are sadhaks told to stay away from social media?
This, the speaker says, is why it is said that the mind should be kept gathered and steady in one place at the time of pujan-paath, and it is one reason why sadhaks are told that as far as possible, by today's reckoning, they should stay away from social media. Because if you go on social media, some argument or counter-argument arises just like that, you become involved somewhere, and then your entire energy is centred somewhere else.
What should a sadhak do at his workplace during Navratri?
For this reason, the speaker says, if you are going to do sadhana in Navratri especially, then if possible take leave from wherever you work; if not, at least speak as little as possible; and if anybody says anything, do not answer at all — remain inactive. And do not let that thing settle in the mind either. If it settles in the mind then the sankalp will not be completed at all: the entire energy will be engaged in his destruction, whatever pujan-paath you may be doing at the time of Navratri, and you too will have to bear the consequence of it.
Increase your strength, or carry it until time wears it away — nobody's life is easy
Nobody's life is easy, the speaker answers: everyone is carrying it as a burden in his own place. We cannot run away. It is the prarabdha of our karma that it has become a burden. To make the burden light there are now these options: either increase your own strength and so make the burden light, so that however great the burden be we do not even come to know of it; or else go on carrying it just so, taking as little of it as possible. As time passes the burden will wear down and be finished. These, he says, are the options you have and that he has.
First round of the Bagla 108-names anushthan: the daily vidhan and an eleven-day sankalp
The speaker says the farmer sat four to five hours daily after a full day in the fields. At the sthan in his house he worshipped Bhagavati Durga herself, dressed in yellow cloth, took Sankalpa, offered Haldi water, ordinary yellow flowers and itra, made besan halwa daily as Bhog, lit a ghee Deepak with haldi mixed in, real ghee from his own cow, and a mustard-oil lamp in Bhairava ji's name, then did 108 paths of the stotra and a Havan of eleven Ahuti for each name. The first Sankalpa was for only eleven days, because the speaker says a long sadhana is not right for a beginner. After eleven days there was no particular effect, but the man's manobal grew; he said he did not know whether it would succeed but found great joy in doing it, and asked when he could begin again.
Second round of the Bagla 108-names anushthan: a thirty-six-day sankalp with kaner flowers and havan only at the end
The speaker says the second round was begun with a fresh Sankalpa on a Tuesday that fell on the Krishna Paksha Chaturdashi tithi, for thirty-six days. This time he told the farmer not to do daily Havan, since thirty-six days of havan would cost too much, but to do it once on the final day, and to do 108 paths daily. Flowers being easy to get in a village, he brought 108 yellow kaner flowers each day, smeared them with Haldi and gandh and offered them to Bhagavati with the path, sitting from about 6:30 or 7 in the evening till 10 at night, and said that however hard the day's work, no tiredness remained once he sat for puja. After the thirty-six days, three to four months in all, nothing at all had happened about the land, not one percent of result.
Persistence in sadhana: the devata yields to one not fixed on the fruit, and why one-day siddhi sadhanas fail
The speaker says that when results do not come people's manobal breaks, but where a person has gone into the sadhana, whose mind is not only on the fruit and who has surrendered to that divine, there even the devata gives in. He contrasts this with today's YouTube culture where everyone wants instant results: one-day Baglamukhi siddhi, one-day Bhairava siddhi, one-day apsara, one-day yakshini. Such people, he says, have been chasing this for years, watching one video then another, reading a magazine, doing one-day, two-day and four-day sadhanas, and nothing happens while time passes. The best lesson from the farmer, he says, is that he repeated one and the same thing again and again: no result, no problem, do it again.
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.
What else must be controlled for the Shiv pujan remedy to work?
You should also keep control over your food and drink and over your own thinking; only then will it work, and a 100% difference will be made.
If the mind is elsewhere while the mala runs, does the japa reach the deity?
He grants that from the standpoint of surrender, if the mind is not one-pointed then even right things do not bear fruit. But at least, he says, the process of japa that you carry out while seated for that length of time will itself have an effect upon that devata.
A girl repeating the name of Anant day and night wins his goodwill after ten or fifteen days even though he never responded and did not like her
He gives the example of a person whose name is Anant and a girl who has fallen in love with him, saying his name day and night while he does not respond at all; after ten, fifteen, twenty days of it, even without his liking her, it will feel good to him — he will get satisfaction and a sense of regard that this girl loves him. And if on the eleventh day she does not so much as look at him, he will become restless and his confidence will drop at once.
Can a guru release someone from an addiction such as zarda?
Asked to release him from zarda, he says he cannot; zarda and garda can be removed only by Bhagwan. Where an addiction has taken hold — and there is an intoxication of liquor and also an intoxication of bhakti, one of which carries life across and the other kills it in life — the truth stands before you. He has given related upayas too, but they can support you only to a limit, in liquor, zarda and all such things down to cigarettes; until your own firm sankalp and effort are there, you will not be uprooted from it.
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