Mantra Bala
Every question on the site tagged Mantra Bala, each answered from a timestamped source rather than a summary written from memory.
Protective power built through mantra practice — physical strength, yoga, and Pranayama build confidence and mental fortitude, but without Mantra Bala, Tapobal from one's Ishta Devata, and a protective force standing guard, a person remains vulnerable to Abhichara regardless of their physical condition.
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Why doesn't physical fitness alone protect against Abhichara, and what happens to a meat-eater with no spiritual practice when it strikes?
Yoga, Pranayama, and exercise build confidence and mental fortitude, but without Mantra Bala, Tapobala from one's Ishta Devata, and a protective force standing guard, a person remains vulnerable — if they merely eat meat to build mass without spiritual practice, malevolent entities consume that very flesh when Abhichara strikes, leaving the body to deteriorate completely.
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.
What discipline accompanies this japa, and how strong is the mantra?
While doing this japa, observe niyam, suchita and shuddhata in all of it, and give their seva puja daily in the Bhairav temple. This mantra is so dangerous a mantra, he says, that by its effect you become able to stop at once the greatest shamshani thing there may be.
What happens when a single mantra's energy is raised?
When you raise that mantra's energy, when you do japa, and that mantra begins to bear fruit for you, it becomes like a kalpavriksha. A single mantra opens the door of many possibilities for you — divya drishti, divya shravan shakti, the knowing of the secret of the shaktis, or being shown the way to accomplish some intractable work. It can only be experienced; however much he speaks, you will not understand it until you have your own experience.
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.
Why the Navarna mantra is called the most explosive shakti in tantra and must never be tampered with
He says he always forbids the Navarna mantra to those without knowledge: take it to be the most explosive shakti in this world — in tantra it is the Navarna. In the Vedic mantras it is the Gayatri, and in tantra the Navarna; these two mantras are the ones by which everything is possible. One should not play with it or talk nonsense with it.
Which graha governs the transmission of mantra energy?
In the whole medium of transmission and of attraction, the speaker says, the Moon has the most special influence and is the chief karak among them. For that reason where the Moon sits in the birth chart decides how a mantra's siddhi will occur, and the Moon is also consulted when a mantra's effect afterwards grows weak.
Does the japa gain even if no experience comes?
Whether or not an anubhuti occurs, the speaker says, the increase in the capacity of the mantra japa you are doing becomes very much greater compared with ordinary days.
Does every mantra carry the Moon's attracting energy?
There is no mantra at all in which the attracting energy of Chandradev is absent, the speaker says — in every mantra there is attracting energy, attraction certainly occurs. And if the japa of that mantra is done while looking at Chandradev, or seated at such a place where the raining of his chandra ras occurs, then your mantra too becomes exceedingly strengthened.
The Ganpati sadhana, with eleven hundred to eleven thousand paths of the Sankat Nashan Ganesh stotra over two to six months.
The sadhana of Bhagavan Ganpati — in which, if nothing else, you should have done japa of the Sankat Nashan Ganesh stotra for two months or six months, eleven hundred, twenty-one hundred, eleven thousand, as many as possible. Because when you perform Ganpati's sadhana, it is he who will give you that base by which you will be able to preserve the capacity of any mantra within yourself.
Does a sadhak incur dosha if a non-vegetarian person's blood was given in surgery?
The speaker says he cannot say so authoritatively. There the matter is one of saving life. Secondly, that capability should be present in a sadhak that if such blood has been transfused, he burns that dosha to ash — that much capacity a sadhak should have.
Does using such mantras weaken the sadhak's own energy?
He says that thinking that because we are using some mantra of this kind a decline will come in our energy — it does not happen in that way. Keep this in attention too.
Does japa of a sabar mantra increase tapobal?
It also depends on which mantra it is within the sabar, the speaker says; tapobal and mantra bal do certainly increase.
Why is Surya said to matter for mantras at all?
The speaker says there is no possibility of life on this earth without Bhagavan Surya Narayan, since all the grahas move by him and all herbs and plants are nourished by his rays. The Moon is held to be the karak and the strength of mantras, and the Moon's light comes from Surya — so the strength Surya gives to Chandra is what makes our mantras more nourished and more powerful.
What must be done first if apsara sadhana is to be attempted?
The very first thing, the speaker says, is that if apsara sadhana is to be done, first of all comes the upasana of Mahadev. Upasana of crores of mantras is performed, so that the mantra bala and tapobal are very great — so that when she is present, when we do shakti sadhana and she becomes manifest, there is enough energy within us to hold the energy produced by her, and we are capable of seeing her. There must be that much divinity within, and there must be vaicharik shuddhi.
Heaviness, fatigue and dizziness after beginning a mantra japa mean the count must come down — with Shiva Abhishek and Batuk Bhairav alongside
Reduce the japa count — too much energy is being generated. Begin abhisheka of Bhagavan Shiva so the energy is balanced and your capacity grows enough to hold it, and recite Batuk Bhairava alongside.
How should a household treat a rajaswala woman?
The maryada of this thing should remain intact, the speaker says, and whenever a woman in the house is in such a condition, she should be given particular respect — every man should do it, and should take care of her. Somewhere, when she is gentle and content, if there is any woman-caused dosha in your birth kundali, that too is pacified by it. Therefore, somewhere, this was a very good rule made by our ancestors: that at such a time women would not cook food and the rest, and would rest, and the other people should do the work at that time.
What authority does Budh Dev hold over mantras?
He says Budh Dev has been given that capacity by Bhagavan Mahadev: the controlling shakti that lies within all mantras, the level, the energy and the whole capacity of drawing it, and the whole authority over it, has been given to Budh Dev, the Budh mahagraha.
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.
Why does a tantric sadhak need to know the graha lords of energy at all?
Because, he says, when one goes deeper one understands the tantric energies — and which grahas they are connected with. Going there, one finds that the adhipati of mantras is Bhagavan Chandra.
Which grahas own the energy and the prana of mantra and tantra?
The adhipati of the effects and energies connected with mantra — of the presence of those energies — is Shani Deva, he says. But the subject that lies between the two, that of prana, has Budh Deva as its adhipati: Budh has been made the adhipati of the prana of mantra and tantra and all of it. And the vidvatta of all these comes from Brihaspati Deva. So one can never speak by naming only one graha.
How long does a vajra body actually take?
We all read that by the effect of mantras the body becomes like vajra, he says — vajra kaya, vajra deha. This effect is not obtained by doing this sadhana for one day, two days, four days or forty-one days. If you go into its root principles, set aside the very great sadhanas — those you will only get to read about and hear about. What you will actually see with your own eyes is the things connected with bhagatvaal.
The path of buddhi opens, and work that once seemed impossible becomes a game of the left hand.
At that time he will begin to give you path after path, he says; the path of buddhi will open. What ten years ago seemed a work that could never be possible will now seem to you a game of the left hand — that much capacity is given there. And the capacity of the mantra begins to be nourished very quickly in the fifth and the ninth; it is nourished very rapidly.
What does Shani in the eighth bhava do?
If he comes into the eighth, then divya, most divya — he says this only and only in terms of sadhana and mantra samarthya. The negative side, whether he will decay the lifespan or whatever, depends entirely on the lagna; but he becomes an exceeding nourisher of the mantra's capacity. If Shani Deva is particularly in the eighth and has become a yogakarak for you, and you are doing sadhana, and if Shani Deva is himself the ashtamesh, then in all these situations a person who especially performs vamachari sadhana finds it more strengthening — but even so, whichever mantra of the mahashaktis he does by his kula parampara gives fruit quickly.
What does Shani in the ninth bhava give a sadhak?
The ninth bhava carries the whole subject given for the fifth and the second, he says: destroying papa at the earliest, nourishing the mantra, causing the attainment of samarthya — these he certainly does. In the tenth bhava, if you are a very ambitious person, and if a relation is forming between the fourth and the tenth, and your ambition remains very greatly heightened, then either, controlling it, he will begin to show you the mirror of what reality is, and you will become a very correct person.
What does Shani in the eleventh bhava give?
Since the eleventh is the bhava of labh, he says, they will give labh there too, very well — whatever your ambition and desire may be, with the capacity of the mantra. Take the example of doing japa of the mantras of Bhagavan Shiva with Shani Deva present in the eleventh: then Shiva's mantras become so strengthening for you that whatever sankalp you make and whatever special anushthan or prayoga you perform, the effect will come to you very quickly.
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.
How can one tell whether the grace of a mahashakti is truly present?
The speaker says many siddha sadhaks have great capability and shakti, but when they step into a field that is not theirs they are mocked, because they cannot actually do the work there. Where the grace of a Mahavidya or a mahashakti has come, that capability is obtained in any field with very little effort — by this too, he says, one can understand whether the grace is there or not.
The rishis — or Bhagwan Sadashiva — made the yantras, and the yantra is the complete form of the mantra
He says the creation of yantras was done by the rishis and munis — or rather, by Bhagwan Sadashiva — keeping exactly this matter in view, and that each deity has their own yantra in which the pujan connected with their forms takes place. Yantra and mantra, he says, are in a way each other's complements: the yantra is nothing but the complete form of the mantra.
Is a sadhana wasted if it is abandoned after forty-one days?
No. The tapobal formed by doing that sadhana, and the energy formed of that mantra, certainly reached her. She may not have become manifest to you, may not have given you any vachan, you may have had no experience at all — but indirectly her drishti now remains upon you always. In this, he says, there are no two opinions.
Which is the greatest shakti?
That, he says, is the greatest shakti — she will never let your fall happen. But when you bind her in a vachan that whatever I say will have to be done, then also: nobody at all wants bondage. Keep it in mind, he says, that no shakti wants bondage. You have dragged her and brought her by the influence of your mantra and energy.
The mantra gives a good deal during the twelve years; only the siddhi does not arrive like halwa
It is not that until the state of twelve years you will obtain nothing, he says. There is so much energy in that mantra that you will get a good deal. But that one thing you are calling a siddhi — the siddhi of Bhairav — that is not obtained like halwa.
The first step is learning the mantras from your own gurus, then composing mantras of their own
The very first work, he says, is to learn the mantras from your own gurus, take Diksha, perfect them, obtain the kripa of the devi-devatas and obtain boons. And when samarthya of that grade is obtained — such that one can compose mantras oneself and give them potency — the next work is to increase one's shagirds in society.
The curses of crores of births burn to ash at his mere remembrance, so no curse can attach
Because, he says, the curses of many crores of births are burnt to ash in a moment by the mere remembrance of his name — can any curse attach to him? Curses run by his mere remembrance and boons bear fruit by his mere remembrance; and yet people have had him cursed, saying the curse landed and therefore his worship will not take place.
There is no samarthya in the mantra itself — it lies in conduct and discipline
If you cannot do it, he says, then stop blaming the devatas, the pitrs, the mantras and the learned. There is no samarthya in the mantra — the samarthya is in your conduct and in your discipline. Is there any niti or niyam in your life? When there is not, why are you saying anything to anyone else?
With thirty or forty lakh Panchakshari behind it, diksha makes the growth swift
And if by chance your diksha has taken place, he says, it will not take you long to become tremendous — provided you have kept up thirty or forty lakh of Panchakshari japa. Prarabdha is in its place, suffering is in its place, and the samarthya of the mantras is in its place.
After the family and the temples are saved, the next duty is that everyone become mantra siddha
So first save yourself, your children and your family, he says; then save the temples near you. And after that the next duty is that all should become mantra siddha. By the samarthya of mantra the invocation of the devatas takes place, the tattvas of the devatas become present, and it is on their account that you will be able to secure yourself properly in such a calamity.
What does japa and purashcharana do to the intellect?
When you do japa of the mantras and do purashcharana, he says, prakharta comes into the buddhi. You will be able to gauge things and to understand how and what is happening in all these pre-planned matters. He asks why one is unable to make that assessment even while seeing it before one's eyes, and answers: because you do not have the samarthya of mantras and are of dull understanding.
What is the state of one who has done heavy purashcharana?
Yes, he says, if you have already done a very great deal of mantra purashcharana, you are no longer within your own limit: by reason of the purashcharana of the mantras you have gone into an intoxication, not from drinking any liquor. Jagadamba's kripa has come upon you. In such a state, if a person who drinks or a ganika collides with you, you will have no awareness at all of who is before you — you will see Jagadamba everywhere.
The present situation asks that people be awake and furnished with mantra bala
Given the present state of things, he says, it is necessary that people be as awake as possible. And if you are not furnished with mantra bala, you will be able to do nothing. It is by the samarthya of the mantra alone that buddhi and vivek work at such a level that you can make your preparations subtly — of which, he says, many examples are available in history.
Calm here means lava within and stillness outside, not cowardice or sweetness
Calm, he says, does not mean that he will become a coward and turn sweet. The one possessed of samarthya will remain calm: there is turmoil within him, but he is calm; on need arising, the flame is about to burst out. Inside there is fire, there is lava, completely. This, he says, is the samarthya and capacity of the mantras.
Even after ten years without material gain, such a sadhak knows the grade of attainment within him
For this very reason, he says, even if after ten years he obtains no material achievement, he knows what grade of achievement is within him.
The body is made deva-maya so that on the day of need whichever deity is near may come and be present
So that on the day the need arises, he says, whichever deity is present nearby may come. If Bhairav is to be present in your body, let it happen; if Narasimha is to come into your body, let him come and tear open such vidharmis. That samarthya, he says, is what the energy of the mantra alone will make in you.
How can a guru mantra be made sharper and more powerful?
The guru mantra is already sharp and powerful, brother, the speaker says, because it is a parampara-borne mantra. For that we have to increase our own tapobal.
Lok sambhashani or samuh vashikaran energy is what a bandhan prayoga actually binds
Call it lok sambhashani energy, or the energy of samuh vashikaran, or samuh akarshaniya energy — the speaker says this tattva of Bhagavati is manifesting there in this manner, endowed with mantra bala and tantra bala, and accomplishing the work. When a bandhan process is performed and someone employs mantra bala, it is exactly these things that he will bind.
How does a mantra samput change the atmosphere of a place?
Such an energy is produced, the speaker says. What is energy? It is in your own mouth — the mantra is energy. So the utterance of the mantra is done in this manner, with the Samput applied, so that the atmosphere of that place becomes endowed with agni tattva for a fixed period of time. And after that, by their own shakti and samarthya, they invoke whoever is to be invoked, do japa of whichever mantra is to be done, offer to them, accomplish them, take their word, and come away.
Does crossing a dev nadi during sadhana incur a dosha?
Asked by a listener who crosses the Ganga daily to go to office whether dev nadis too incur the dosha that crossing the sea does, the speaker says that this is not possible, and that when the dosha of crossing dev nadis applies depends on the mantra. In some tantric granthas a description of it is found: at the time of doing sadhana one should not cross rivers. Crossing rivers, the mantra bala comes to an end. It has even been held that if a drain is flowing, one should step over it and go.
What does it mean when enemies keep multiplying?
It means you need to increase your arm-strength, mantra-strength and Tapo-bal. Do the japa of the Kavach of whoever's refuge you have taken, and the Havan of Ashtami and Chaturdashi. When the Aradhya is pleased he does not only increase wealth and fame — he destroys enemies too.
How many purashcharan should be completed for the twelve-syllable mantra?
If the mantra was taken from someone, then complete its purashcharan in the proper manner under their guidance, the speaker says. Having done the twelve-syllable one, you should complete at the least four purashcharan of it. And if the mantra is not giving its effect, if it is not becoming siddh even after doing the siddhi, then both the cause and the remedy are known to the guru who has accomplished it — so speak once to the competent sadhak from whom you took it.
Which is better — a thousand paath of the 32 Nama or a sava lakh of the Navarna?
This has become like asking whether we should drink amrit or go to the kalpavriksha and ask of the kalpavriksha, the speaker says. Both have their own importance and their own capacity. Where the Navarna mantra is the mantra-raj, there Bhagavati Jagadamba herself says in the mahatmya of the 32 Namavali that it is for the removal of every kind of sankat that the 32 Namavali exists. Both have their own importance. The Navarna is a mahamantra. Do not compare the two.
Those to whom only the present is visible empty the mantra bank quickly.
He describes those to whom only the present is visible — that in Sabar it will work at once and cut at once — as people who say enjoy today, destroy today the crores you have, who has seen tomorrow, an earthquake or tsunami may come. But since a human body has been obtained, one must look to tomorrow as well, since only spirituality can be carried; money cannot. Never empty the siddhis of your mantras from your bank quickly.
What can a sadhak with much japa accomplish by a mere sankalp?
The speaker says that the more mantra japa you hold, by mere remembrance we shall simply say to the Lord — to whichever parshads he has appointed as branch managers — and take the sankalp there: Lord, this is my task, show grace. If the task is joined to dharma, it will be accomplished at once. But if one has no tapo-bala at all and has done eleven thousand japa and sits saying, Lord, get me 25 crore, that is another matter.
What is the difference between a sankalp and using the mantra directly?
The speaker says the more japa there is, the more your task will be accomplished; but when you use the mantra in a task, you are using your savings account, your 25 crore, directly. You are not taking from the interest, no roundabout system is engaged; you are lifting the principal itself and giving it. Once the principal begins to go, it begins to go — as when a note of 500 rupees is once broken it keeps on breaking, becoming 400, then 300, and you will not even know when it is finished.
A mantra remedy has limits where a husband is fully addicted and neglects the family.
Asked by a listener whose husband drinks daily, does not look after the children, is in government service, gives no money at home and creates great strife, the speaker says he will discuss the whole subject of drink separately in a live and a video. For the present he says only this: some prayogas given at the time of Holika did work for many people, but for those who have fallen into full addiction it is not possible at once — even if it is released by mantra bala, the body begins to suffer, one habit goes and another takes hold.
What does five lakh japa of the panchakshari give?
He puts this before listeners, he says, because when you are influenced by such subjects you begin to move away from the forms of your own aradhya, you make them a subject of ridicule, and doubt begins in your mind. But if you perform sadhana — if you have done five lakh japa of the panchakshari — that japa has the samarthya that when someone speaks such an abusive thing it will not affect you, and you will push him back properly on the spot. Where the buddhi will come from, where the proof will come from, where you had heard it — it will all work there, and that panchakshari sadhana will give you the samarthya to shut his speech right there. Without sadhana, however great a talker you are, however fierce your speech, you will not be able to speak there.
Why must a mantra be repeated 108 times rather than once?
Even professors and college teachers, he says, and the motivational classes that began appearing, started saying: why do it 108 times, what is the need, do it once, you should have shraddha and vishwas. Do they even know what science lies behind it, he asks — why 108 times has been prescribed, why and how it is so? Why did Tulsidas ji write that whoever reads it a hundred times will be freed from bondage in that manner?
Is it more fruitful to samput the Bhairav Hriday with the Batuk Bhairav mantra?
The speaker says he does not know what the questioner's capacity is. If you samput the Bhairav Hriday with Batuk Bhairav, it will become extremely intense — and whether you will be able to bear its power and its energy, he says, he does not know.
What is done with such a pret by the tantric who seizes it?
He asks the dead man why he died, and is told the man was cheated by the woman next door; so: fine, we will get her for you, go and do this work of mine. If he does not, then a beating follows by mantra bala. Now sit in the skull — four by four inches — with liquor in it and smoke in it all day, flying out and coming back after doing the work: do vashikaran on so-and-so, kill so-and-so. And when the pret says he will incur sin by killing, he is told a bhoot incurs no sin, go and kill. Ask for mukti or moksha and the answer is: be quiet, and if you speak too much we will burn you in the shamshaan wood. This, the speaker says, is the gati that is going to be had.
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