Mantra Siddhi
Every question on the site tagged Mantra Siddhi, each answered from a timestamped source rather than a summary written from memory.
The mastery or spiritual accomplishment of a mantra achieved through disciplined recitation.
222 notes from our sourcesNotes from our sources
Dedicated mastery of one or two practices: the ten-thousand-japa lesson
The speaker's lesson from the case is that if you dedicate yourself to mastering even one or two things, then after a limit they give the most intense effect: here, once 10,000 to 11,000 Japa of Jayanti Mangala Kali had been done, the effect became strongest. The girl had deep faith in Bhagavati, and when she first got relief through her own sadhana her confidence grew that she could handle the matter, and then the evil power was removed. He warns that had the problem grown old it would have been far more difficult. He also notes that the Ojha did not re-drive the power once it was cut; had he started driving it again the problem could have persisted, but he did nothing, and the power was removed from there.
A Purashcharana's entire output is spent on the one named target, leaving nothing to direct at a later enemy
Because the ritual's spiritual power was entirely consumed by that one task-specific resolve rather than accumulated as lasting mantra mastery or divine grace, so there is no power left to direct at a new enemy without starting over.
What recitation count is needed for stotra or Kavach mastery (Siddhi), and how should Havan, Tarpan, and Marjan accompany it?
1,100 recitations are the standard count for stotra or Kavach Siddhi unless the text specifies otherwise; the accompanying Havan should use the deity's 108 or 1,000 names, followed by Tarpan (108 or 10 times) and Marjan (11 or 1 time) proportionally.
Baglamukhi japa for tantric knowledge or the Brahmastra vidya: mahanishitha
The speaker says that if the Japa is done to gain tantra-related knowledge, to obtain the various tantric vidyas, or to make oneself fit to receive the knowledge of the Brahmastra vidya of Bhagavati Pitambara, then Mahanishitha kaal, that is 12:00 midnight, is the best time, and the japa should be done then.
How a guru's knowledge of a disciple's mantras and vows lets him bind the siddhi
The speaker says the biggest factor is that the Guru knows everything about the vidyas the disciple perfected through him: what vachan (pledges) were taken, by which mantra the shakti was invoked (Avahan), by which mantra a vachan was taken from her, and which tasks the disciple is siddh to accomplish through that shakti. Because of this, he says, when a Bandhan is done it depends on the guru's samarthya (capability): a capable guru can bind that shakti merely by giving one vachan, through Sankalpa alone.
Binding a disciple's siddhi through the mantra's own upasanhar vidhi
The speaker says some gurus, who know the mantra-vidya, also know that mantra's Upasanhar Vidhi (withdrawal procedure), which differs in every Guru Parampara. Since the disciple is theirs, they know everything about him and everything about the mantra, and using this they apply the Bandhan. After that those things no longer work for the disciple: whichever devi-shakti was to come to him is given a vachan, and she refuses to come — she does not come. He says these are all the kinds there are of this method.
What does it take for a mantra-stotra to give a direct, visible effect?
Which tithi outside the parva-kaal a mantra-stotra can be made siddha on depends on which deity it belongs to and its own full vidhi-vidhan. Ordinarily a kavach can simply be recited while staying in a Shiva temple, but a mantra that is to become siddha with a directly visible effect needs the complete vedic rules followed, including japa of the mrityu-sanjivani mantra — which makes the process a genuinely difficult one.
How many readings of Durga Saptashloki make it effective?
Reciting the Saptashloki 108 times, seven or nine rounds over, already starts to make the sankalp taken with it begin to work. But unresolved faults from this life bring obstacles right when siddhi is attempted; roughly ten to eleven continuous rounds of 1100 recitations are usually needed before the effect becomes directly visible, and the more it is repeated the clearer the sense of its own capacity (samarthya) becomes.
First stage: siddhi of the Mahabhairav mantra, eleven days of eleven malas in a Shiva temple
The speaker says the Batuk Bhairava stotra (a PDF is linked) is to be given Samput with the Mahabhairav mantra (linked in the description), and that mantra must be made siddha first — so there are two anushthans, one for the mantra and one for the stotra. The mantra stage runs at least 11 days in a Shiva temple with the same daily vidhan: starting from Krishna Paksha Ashtami or Amavasya, sit on the asana, do the Guru-Ganesha smaran and one's usual path, then 11 malas of the Mahabhairav mantra (later he allows 5) and dedicate the japa onto Shiva, every day for 11 days.
Second stage: siddhi of the Batuk Bhairav stotra, five paths a day on black pepper for twenty-one days
The speaker says that once the 11 days of the mantra are complete, the stotra path begins from the next Krishna Paksha Ashtami or a shubh tithi such as the masik Shivratri. Each day take 11 black peppercorns for 11 paths or 5 for 5; light Dhoop and Deepak, place the Bhog near Shiva, remember and meditate on Bhairava, do the Viniyoga given in the text, and begin. For every path hold one peppercorn and, when it is complete, place it on Shiva's argha; then the second milk abhishek. At least 21 days at five paths a day, he says, and the stotra becomes for you maha-siddha, like a Vajra, of very intense effect.
Special case: mantra sadhana that is not giving results
The speaker addresses those who do mantra-tantra sadhana, who work at awakening mantras and are engaged in sadhana, but whose practice is not giving any special effect. To them he says: take advantage of this day of Aghor Amavasya and Mahavidya Tara Amavasya and see — you will get a very special benefit.
Badvanal for removing a shraap, including one that blocks mantra siddhi
The speaker says that if, knowingly or unknowingly, in this birth or a past one, a person harmed someone and got a Shraap because of it, and that shraap has brought disease, pain, grief, calamity or obstruction into the body and life, Badvanal is used for the removal of that shraap. He adds that very often a mantra does not give siddhi even after a long japa anushthana, and it is said this too happens because of shraap dosh; for that as well Badvanal can be used.
Why Virabhadra sadhana is rare: an ugra deity who forgives no error
The speaker says Virabhadra is an extremely Ugra and fierce deity: when people first began worshipping him, he forgave not even the slightest mistake in his puja and killed the offender outright as for an unpardonable crime. Even now, he says, those in the tantra field who do his sadhana find his mantra and his siddhi very hard, and only very rare sadhaks attain that kind of siddhi.
What should a practitioner do if a mantra hasn't awakened after a 40-day or 108-day recitation?
A tantric practitioner whose mantra shows no signs of awakening after a 40-day or 108-day recitation repeats the Purashcharana and performs the tenfold purificatory rites (Dasa Samskara) of the mantra, treating direct communion with the Shakti as required regardless of how many years it takes.
How much japa gives Panchakshari siddhi according to the Vishveshwar Samhita
The speaker says the Vishveshwar Samhita of the Shiv Puran states that a person who does at least 25 lakh japa of the Panchakshari in his life becomes mukt. The general rule of Mantra Siddhi is one lakh japa per syllable, so five lakh accomplishes this five-syllable mantra; but in Kali Yuga dharma — Shiva's bull, Vrishabh — stands on one leg of four, so a fourfold Purashcharana of 20 lakh is taken as giving siddhi. The Samhita illustrates it by varna: a kshatriya who does five lakh sheds his kshatriya-hood and becomes a brahmin, another five lakh sheds brahmin-hood, and a third five lakh gives siddhi — 15 lakh; a person of the fourth varna does four purashcharans and gains siddhi in the fifth, becoming dvija and attaining mantra-vipratva at 25 lakh. This, he says, is no exaggeration but shastra — woman, shudra, anyone at all can become pure and attain siddhi by this japa; that is what is written, and what experience shows may differ still.
Best months for a Panchakshari purashcharan
The speaker says that if the Purashcharana of the Panchakshari is done in the month of Savan, of Bhadrapad or of Magh, the mantra awakens very swiftly and Shiva's special grace is received; the Shiv Mahapuran describes that an anushthan in Bhadrapad too brings benefit and swift accomplishment. It can be done in any other month as well — there is no prohibition at all — but he is discussing Shravan, taking it as a month of 30 days.
Daily recitation of the Shani Maha Mala Mantra for life after the anushthan
The speaker says that after the 7- or 21-day sadhana is done, recite the mala mantra at least once every day for the rest of your life; there is no problem in that. If by Shani's grace this mala mantra becomes siddha, he says, it gives many effects.
Bhojpatra yantra and kavach prayoga with the Datta ekakshari
The speaker adds an optional prayoga he calls excellent: on two Bhojpatra draw the Yantra shown in his diksha video — two triangles opposite each other with the Datta Ekakshari beej written in the centre — and do its usual Prana Pratishtha if you know the full vidhi. Keep both by Bhagavan Datta on the first day; after that day's japa, seal one into a copper or silver Kavach on a yellow thread and wear it while the japa continues. On the 30th day, the next Purnima, after japa, havan and samarpan, put the yantra left by Bhagavan into a fresh kavach and wear it, and give the first kavach Visarjan in a river. Both the kavach and the mantra, he says, are then siddha.
Daily japa after the Datta ekakshari anushthan and its promised fruits
After the anushthan, the speaker says, keep doing japa of this mantra daily as your capacity allows, five malas or 11 malas. Then spiritual progress follows, and in whatever further sadhana you take up — of Ganpati, Bhairav, Hanuman, the Mahavidyas — you will certainly succeed. No Dosha will then attach to you; and if one does, Bhagavan Datta will guide you and create some nimitt for release from it. Going into the sharan of Mahaguru Mahadatta, he says, brings progress in sadhana, in spiritual life and in material life alike.
Why the eleventh adhyaya in particular?
The eleventh adhyaya, he says, is the one in which Bhagwan Narayan displays his most vast swaroop; and in that swaroop all the shaktis are gathered. So do its paath. This, he adds, is only the discussion of the general subject — the subject of the aradhyas, the tantrokta subject, the subject of mantra siddhi, the subject of japa and the rest, all of that is separate.
What is guaranteed to someone who keeps five hundred malas for the full period?
So we cannot go, he says, but Bhagavati can come. So if someone sits and does this much — that we will do it, do it at home itself, five hundred malas of japa — if someone does it saying we will do five hundred, continuously for the full forty-five days, a month and a quarter, then brother, that here the siddhi of the mantra should not happen, that the deity should not do kripa, that Bhagavati should not do kripa, is simply not possible; it is bound to happen. And then at the Kumbh's 26th, which is Mahashivratri, the day the Kumbh is to be completed — what kripa will come at Mahashivratri will be understood by those who do it.
When should Kamakhya Kavach and the amla prayoga be done on Diwali day?
Asked whether the sadhana of Kamakhya Kavach can be done on the day of Diwali and how the amla prayoga and the japa of the Kamakhya Kavach are to be done together on that day, the speaker says it is a matter of your own time — when and for how long you will do it. After the evening pujan and the rest is complete, the whole matter of siddhi at night — whichever kavach you are doing siddhi of, whichever mantra you are doing siddhi of — all of that you have to do in the nisha kaal, from ten o'clock, or from nine o'clock, until one or two o'clock at night.
When may Mahabhairav be taken up, and where should it be made siddh?
Only when you are in such a dire situation should you make this prayoga and do the puja of this swarup. If, merely on hearing that someone had such an experience, you want to keep it made siddh, then make it siddh outside the house — never make it siddh inside the house.
How is Mahabhairav made siddh in a temple, and in how many mandals?
Do it in Shiva ji's temple, saying clearly: Prabhu, if ever in life, in a time of calamity, such a need arises, we will use these mantras; for that purpose we are making this vidhan siddh. Make it siddh in the temple. The most intense form is to do the puja in three mandals.
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.
Prerequisite for making a sabar mantra siddha on Holika night: it must already be in japa
The speaker says a Sabar Mantra one plans to awaken on Holika night must never be a mantra recited for the first time that night — that brings no special benefit. It should already be memorised and in regular japa. A guru-given sabar mantra is already fully potent, and a repeat Purashcharana on Holika night makes it unfailing; a mantra taken on one's own from the internet, YouTube, Facebook or a book must be started at least four or five days before Holika, or from Ekadashi, one Mala daily at a fixed time.
Timing of Holika-night japa: midnight and the local Holika Dahan must both fall inside it
The speaker says two things about the Holika-night Japa: whenever one starts, midnight must fall within the session — whether the local dahan is at 7, 9, 12 or 2 — and one must also be doing japa at the time the Holika Dahan is actually held in one's own locality. If the dahan is at 9, sit from 8:30 and continue till 9:30 or 10. Best of all is to sit a little apart near the dahan itself, where people cannot see you, and keep doing japa as long as the fire burns; then no count of malas matters — one, ten or a hundred — and the mantra's capacity increases greatly and becomes unfailing.
Applying ash from the still-burning Holika fire so the mantra settles in the subtle body
The speaker says that when the Holika Dahan is complete but the fire is still faintly burning and has not yet fully turned to ash — the last flames that will go out any moment — one should be watching it with one's own eyes. While the fire still remains, Bhasma taken at that moment is applied to the forehead, the heart, both sides of the chest, the navel and the rest of the body, remembering God or doing japa of the same mantra. This, he says, establishes the mantra with full power in the sadhak's Sukshma Sharir.
Why is Bhairav pujan compulsory in any Bhagavati anushthan?
The speaker says that under this vidhan, whichever shakti and whichever swarup of Bhagavati a person takes up, Bhairav ji's pujan happens compulsorily. Without doing Bhairav ji's pujan and anushthan, a Bhagavati-related mantra either does not give full fruit, or its energy becomes so intense and so great that the body has no power within it to hold that energy.
The astra mantras, vidakshar mantras and krama vidyas follow the ang vidyas, each taken up in order.
The speaker says that after that come the astra mantras, in which one of Bhagavati's weapons is made siddh; then various kinds of mantra, different mantras connected with the vidaksharas, and krama vidyas — so one advances in order. The importance of the ang vidyas is greater, he says, because one never calls a single person alone.
Once the Mahabhairav mool mantra is complete, the Batuk Bhairav Hriday is the next thing to be made siddh.
The speaker says that after completing the mool mantra — whose prayoga vidhi is separate — the next step is that we should make the hriday of Batuk Bhairav siddh. He adds that the matter is not only Bhairav ji's pujan but the other things compulsory for a householder connected with it, including how sadhikas will propitiate him.
How often should the Batuk Bhairav Hriday be recited once it has been made siddh?
The speaker says that in this way the hriday, the hriday of Batuk Bhairav, will become siddh. After making it siddh, you will now recite it daily — at least one paath, and at most as many as you can do: five, seven, eleven or twenty-one paths you may do.
Three kinds of eclipse, and the mantras that are awakened only in a partial or penumbral lunar eclipse
The speaker says jyotish distinguishes three kinds of Grahan: a full eclipse, a partial eclipse and an upachhaya or penumbral eclipse. Certain special mantras, he says, have their siddhi or awakening only in a partial lunar or partial solar eclipse and cannot be awakened in a total solar eclipse. The Rudra gana sadhana he teaches is to be done only and only at a partial lunar eclipse or on the day of a penumbral lunar eclipse — never in a total eclipse and never in a solar eclipse. He adds that such knowledge normally stays within guru families and he is making it public so people's problems may lessen.
What siddhi of a Rudra gana realistically means
The speaker is emphatic that "siddha" here in no way means the Gana will stand visibly before you — that much capacity cannot exist yet. Rather, by their own will they may guide you through dreams (Swapna), or according to your karma they may guide or help you in any way. He says this special information had to be given before the vidhan.
Place and samagri for the Rudra gana eclipse siddhi
The speaker says the siddhi may be done at a river bank, a lake bank, or at home; at a river or lake it is best done in a Shiva temple there, and at home one fills a large bronze or brass bowl with pure Gangajal only and installs beside it the Shivling or the Shiva-family picture or murti already worshipped in the house. The samagri is ground Haldi (whole raw haldi works but must be rubbed into ink), five Paan leaves, 44 Laung, 22 elaichi, 11 Kapoor, flowers, chandan and the ordinary puja items; later he adds saunf, which he had forgotten. He lists five paan in the samagri, while the bhog step of the vidhan uses eleven.
Inviting a banyan tree the day before taking its leaves
The speaker says the five Bargad leaves for the siddhi are to be plucked early on the morning of the eclipse day, but only after inviting the tree the day before: go to the banyan, tie a kaudi with a Mauli thread on it, place some Dakshina and rice beside it, and say that you will come tomorrow to take five leaves for a purpose, asking the tree to grant success in it and permission to take them — this is the nyota. Next morning, bathe, go and bring the five leaves.
Eclipse siddhi only in the madhya kaal, never in sparsh or moksha kaal
The speaker says this siddhi is not to be done in the sparsh kaal or the moksha kaal of the Grahan — its beginning and its end — but only in the madhya kaal, the full middle. For the eclipse at hand, which runs from afternoon to evening, he sets the Japa from 2:30 pm to 4:30 pm, two full hours. For any future eclipse, if it lasts five hours from sparsh to moksha, take out the middle two or three hours and do the sadhana in them.
The Rudra gana eclipse-day siddhi vidhan
The speaker gives the full eclipse-day vidhan. In the madhya kaal, after the opening steps on the asana, make an ink of Haldi and only the local water (river, lake, or the Gangajal before Shiva at home); with the right ring finger write Ram on the five Bargad leaves — रा with the anusvara mark, not राम — and arrange them on Shiva. Lay eleven Paan with two Laung, two elaichi and a little saunf on each as Bhog for Shiva's Ganas; pray to Mahadev to appoint one chief gana for your sattvik wishes and to complete this anushthan of his aradhya Ram's mantra; then do continuous Japa of the mantra (shown on screen, not spoken). After the japa burn eleven kapoor with a laung on each as Bali, lighting from your left to your right, never in reverse. Dedicate the japa with haldi and a little water on the Shivling or arghi, do pranam and leave. If the japa was in the afternoon, do 108 japa at home that night with dhoop-deep, a prayer to Rudra's ganas, and a pair of laung burnt on one Kapoor. That completes the siddhi.
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.
What does it mean for the body to become mantramaya?
When through mudra and nyasa you establish the whole mantra in your body, the speaker says, your body becomes mantramaya — and the mantra is the form of the deity. That is, you become the deity yourself and do the japa of that deity; and having become the deity, after the siddhi of that mantra, when you perform nyasa together with mudra you seat that deity in your own body and, being the deity yourself, are able to have darshan of that deity, of his ganas, and of the akashchari siddhas.
What is done when a mantra will not become siddh?
When mantra siddhi is not occurring, the speaker says, ten kinds of vidhan have been stated for it — the listener will have read of them in many granthas and heard of them too: that by performing this and this kind of vidhan the removal of mantra dosha is effected, and by that the mantra becomes siddh.
What is the remedy when nothing at all is working?
Supposing our misfortune is very greatly strong, the speaker says — it is not happening, we are doing it but it is not occurring — then in such a situation, on the night of Sharad Purnima, sit near the temple of Shiva ji, first offer that mantra to Shiva ji, and then, having darshan of Chandradev, do it while performing a trataka, so to speak.
The bhavana is that the mantra stands written inside Chandradev, awakening overnight
The bhavana in that mantra, the speaker says, is that within Chandradev, inside him, that mantra stands written. And so long as Chandradev is visible, if japa of that mantra is done, then that mantra, having awakened over the course of the night, becomes a giver of fruit with immediate effect.
What happens even if the mantra siddhi does not come about?
Let mantra siddhi occur or not occur, the speaker says, but the grace of that deity certainly comes about; the path ahead opens for you. And if some known or unknown offence is being committed by you in that siddhi — you may possibly be committing some offence — then for the sake of the removal of that dosha too they show the way, through dreams and the like.
Is this night good for Swapna Varahi and Swapneshwari Durga?
On the subject of dreams, the speaker says, for those people who do japa of the mantras of Swapna Varahi, Swapneshwari Durga and the rest, or who wish to make them siddh, this is a divine period. Proper procedural knowledge should be there. If japa of mantras of this kind is done during the night, then the siddhi of these mantras too occurs most swiftly on this night.
Is staying awake compulsory for mantra siddhi on this night?
One thing in this is exceedingly compulsory, the speaker says, if you are proceeding with mantra siddhi: one has to do jagran, that is, to stay awake through the whole night. Who is awake — it will only be done by staying awake all night; if you went to sleep, then it is gone.
How many paths are needed to awaken the eleventh adhyaya of Saraswati?
Asked how many paths are necessary beforehand to awaken it, if one were to make a sankalp and pray to Bhagavati with the eleventh adhyaya of Saraswati, the speaker answers: see, it is already awakened. The more you do, the more fruit you will obtain. There is no question of siddhi in it.
Why does a siddha mantra stop giving results?
The speaker says that if a mantra you have japped for a long time — Tantrokta, puranic or Sabar Mantra — used to accomplish the work you took a Sankalpa for, but for some time its prayog has given no effect, it means the mantra has become joined to some kind of Dosha. Either the dosha has come into the mantra or into you; it is one of these two. He says the purification is a simple, ordinary vidhan that every householder sadhak can do.
How a mantra becomes jagrit and what it does to the sadhak's aura
The speaker says every mantra has its own method of being made siddha: you take a Sankalpa from a fixed time to a fixed time and do a fixed quantity of Japa, Havan, Tarpana, dan-punya and so on, and then the mantra becomes jagrit for you. Where you took the mantra from, or whether you are initiated, does not come into it. Once jagrit, it expands your Aura, makes you very sensitive to positive things in the early period, raises your awakening and your attraction over people — even if the mantra's deity has not become siddha for you, the mantra works by that deity's grace.
Short anushthan after mantra dosha shuddhi, before the mantra is used again
The speaker says that after the mantra has been freed of its dosha, you should do a fresh, ordinary Anushthana of it — five or seven days, eleven days or twenty-one — and only then take the mantra fully back into use. He adds that this vidhan is to be done in full on Makar Sankranti day only; for other days he will tell a different prayog.
How are the four arranged around Bhagavati?
If Bhagavati is standing and looking towards you, then in the space between you and Bhagavati, Bhagavan Shri Vinayak is seated. On Bhagavati's right side Bhagavan Shri Hanuman ji is seated; on Bhagavati's left side Bhagavan Shri Batuk Bhairav ji is seated; and towards the back part, the rear, Bhagavan Shri Narsingh ji is present. In all four directions the four chief Mahavirs are present.
Can a prayoga be used directly on a present trouble?
No. To remove the suffering that is in your life, prayoga is not done directly. According to these vidhans, perfect it first, and after that employ it.
Why must the beej mantra be perfected by the sadhak himself, and what is needed for it?
Because the first mantra, the beej mantra, has not been obtained by you from the mouth of any guru, the speaker says, you must perform that vidhan yourself and awaken his beej mantra. This mantra you will always keep secret — it is not to be pronounced with the mouth. For the vidhan two bhojpatra are needed, and in a small brass bowl you are to keep ashtagandha, gorochan, kesar and the like, mixing Gangajal and rose water into it to prepare the ink, with a pen of silver wire.
Mahashivratri anushthan of Shri Samba Shivaya Namah: timing and daily counts
The speaker says the mantra's effect is very intense and very quick. To make it siddha at Mahashivratri (February-March): Mahadev's Navratri begins on the Chaturthi tithi nine days before Mahashivratri, which itself falls at the junction of Trayodashi and Chaturdashi; find that Chaturthi, nine or ten days earlier, and begin the japa on it. If one can sit long enough to complete sava lakh within the ten days, one does 125 Malas (12,500 japa) daily; otherwise at least 108 malas in all between Chaturthi and Chaturdashi, i.e. a minimum of 11 a day. Choose 11, 21, 27, 108 or 125 malas a day by capacity and finish within ten days.
Shri Samba Shivaya anushthan outside Mahashivratri: start days and minimum count
The speaker says that outside Mahashivratri one may take the sankalp from the monthly Shivratri, which falls in Krishna Paksha between Trayodashi and Chaturdashi (ask a pandit for the date), or at any auspicious time in the month of Shravan, or from a Monday or Friday with a good muhurta, and proceed in exactly the same way. The number of days and daily count are one's own choice — five days at 100 or 11 malas, a sankalp of 51,000, 21,000 or 27,000 — but the first anushthan must be at least 27,000, one thousand for each of the 27 nakshatras, and no havan is needed. Taken from one Shivratri to the next, a full month at 108, 100 or 27 malas daily by capacity, is very excellent.
Three months of the mantra at one fixed hour overcomes any calamity
The speaker says that if one chants the mantra daily for three months without a break, at 27, 100 or 108 malas, then however great the calamity upon one, it is overcome — provided the time stays the same: if one starts at 4 a.m., it is 4 a.m. for all three months; night is fine too, 8 or 9 o'clock, but the hour must not change. No other mantra is to be done alongside; this must be the only mantra japa. Do puja to Sadashiv and Parvati — picture, vigraha or Shivling — and keep a lamp of ghee, mustard or sesame oil burning for as long as the japa runs.
Five sava-lakh anushthans of the mantra as the gateway to a Shiva astra mantra
The speaker says those who complete sava lakh of this mantra five times — five anushthans of 1.25 lakh each — may afterwards undertake the anushthan of any one Astra Mantra mantra of Sadashiv, since a Sadhak must certainly do an astra mantra. Such a person should contact him, whenever that may be — six months or a year later — to report the completion and receive guidance; the astra vidhan itself he does not give here.
One purashcharan completed in a divine kaal — Navratri, Mahashivratri, a grahan — leaves the mantra awake, whether or not we understand it.
It is an entirely ordinary prayoga, he says: you do stuti, you do paath. If you have performed a purashcharan even once — whether in Navratri, at Mahashivratri or the like, in some divine kaal, in a grahan — then the mantra is awake. That is clear. Whether we understand it or not, it is awake.
Which one mantra should a person perfect in his lifetime?
Certainly keep one mantra perfected, the speaker says. You may do Durga ji's ekakshari; but if you do mantras such as Jayanti Mangala up to 40,000 once in your life and keep it, or complete the Panchakshari at five lakh — whichever one of these you do and keep, it will protect you for the whole of your life.
Which kavach awakens the fastest?
Brother, see, every kavach is awake, the speaker says. All mantras are awake; there is no such mantra as is not awake. Keep this in mind: it is the tattva within us that does not awaken. So it depends upon you, how quickly you will awaken it.
What japa should be done on those two days?
The second thing is that on these two days, whatever your ishta mantra may be — the Panchakshari mantra, or some other ekakshari, whatever mantra whose siddhi vidhan you have performed in Navratra and the like — do it without fail, tomorrow and the day after, at the time of sandhya or at night, as much as you can manage.
What should be done at the completion of the house?
He says that after this you should complete your house; and when the house is complete, let the griha pravesh be at a correct and auspicious muhurat and tithi, and along with it have the anushthan related to whatever your shraddha is performed there on the very first day. Then you will be able to dwell in that house for a long time without obstruction.
Who does the kind of bandhan that requires ongoing bhog?
He says it is especially those people who have to accomplish tantra-mantra siddhi in the house who do bandhan of this kind, in which, if there are eight directions, a bandhan is done in all eight such that at set times, on the day of Purnima and the day of Amavasya, and so on.
What actually determines whether a bandhan gives effect?
He asks: what is the pran urja of the sadhak by whom you are having the bandhan of the house done? With how much chaitanyata has he done the japa of those mantras, obtained siddhi, and how has his hand turned out? Then, when he comes and performs something, or gives you something to keep, its effect lasts a long time — so long as you do not insult that person.
Is there a mantra for opening the third eye?
Asked whether there is any mantra for opening the third eye, he answers that there is no mantra for opening the third eye until your energy is in the right condition. Not from the mantra — when the devatas of the mantra bestow grace, then their eyes are obtained by you.
Can the absence of a griha bandhan cause difficulty in sadhana?
Yes, he says, difficulty in sadhana can absolutely occur. If there is no bandhan of the house, anything at all will come and go easily. Suppose our sadhana is not yet so awakened, you have not done very much sadhana, that kind of energy has not formed — then now and then it will also happen that as soon as your chandra bal weakened, or you reduced pujan-paath in the family for some time, negative energy will enter the house easily.
What if the trouble from a prayoga grows beyond bearing?
The second thing, he says, is that if the trouble is increasing more than needed and you are not able to bear it, then leave it. One should never do such things by force. He says this always: begin from something small, increase things slowly, and when you perform such a prayoga and you as sadhak or sadhika are not of that level, then act with a little thought and care and do not rush at all.
Why does a mantra not work even after the sadhana is complete?
He says there can be many reasons. The greatest matter today is that the sadhana should happen with full vidhi-vidhan: if we only complete a formality — yes, it is a twenty-one-day sadhana, so we drag it out for twenty-one days somehow — that is where the disorder already lies. Even so, when a sadhana is completed, the effect it produces first is the removal of your indirect and direct doshas, when you are doing that of a mahashakti; only when some energy remains left over with you does a mantra then work.
Will mantra japa produce siddhi on the eclipse day?
Asked whether there will be any siddhi of mantra japa on the day of the lunar eclipse on the fifth, he says that would be a grahan sadhana only — because sutak-patak is not attaching, sutak will not attach at all.
What do repeated dreams of bathing in the Ganga call for?
Answering Gajshankar ji, who repeatedly dreams of bathing in the Ganga, he says: then go and bathe in Ganga ji, and at the right time perform some anushthan there — at least a week, or three days, as much as you can manage.
What is the most necessary vidhi in an astra mantra?
He says the most necessary vidhi in an astra mantra is the upasanhar vidhi. Its very rule is that if you do not know the upasanhar and you have employed the astra, then you too will not be saved — however many purashcharans you have done, even if your japa has run into crores. If you have not made the upasanhar of an astra mantra siddh, if you do not know it, if you have not done that vidhi, then there is nobody in the entire brahmand to save you; and whoever tries to save you, their own story will be finished.
Why do good sadhaks avoid the prayoga of astra mantras?
For this reason, he says, good sadhaks avoid the prayoga vidhi of astra mantras. Making them siddh is a different matter — it is a stage of sadhana in which that astra comes: yes, this should be done, make these astras siddh, now our state has become that. But if you will not do the upasanhar, and some need arises and you employ it directly, then if the person opposite takes ten lashes, you will have to take a hundred; such becomes the state.
Bhairav seva for mantras that will not fructify and for doshas of japa
The speaker says those who keep chasing siddhis and find that siddhi is not coming, the mantra is not becoming siddha and the mantras give no effect should do Bhairava ji's seva and see: every kind of mantra will become fully awakened, and whenever one takes a Sankalpa and uses it, it will give the full effect one wants. Any error in Japa — dosha in the pronunciation of the mantra and in its japa — is quelled by Bhairav's grace, so this dosha too is finished by his seva.
Why is japa in a grahan said to give a hundredfold fruit?
The speaker says that in that state, when you do japa of any devata's mantra, it gives a hundred times more fruit. But people sit down with the arithmetic — that a hundred malas becomes equal to a thousand, so a lakh of japa is deemed done and the mantra ought therefore to be siddha and give its effect. That, he says, is a separate subject: in an ordinary day too japa will give effect if you have that kind of steadiness and surrender within you.
Is the effect of a sabar mantra temporary?
Asked whether the effect of a sabar mantra is temporary or lasts only a few days, the speaker says: a sabar mantra becomes siddha very quickly, and its effect also comes to an end very quickly.
How does one know a mantra has become awakened?
Asked how one comes to know that a mantra has become awakened, the speaker refers the questioner to a video on the channel, saying it is explained in full detail there and he should watch it once.
Does the Hanuman Chalisa itself need to be made siddha?
The Hanuman Chalisa is siddha in itself, the speaker tells the questioner. You have to become siddha; the Chalisa does not have to become siddha. We speak wrongly when we say the Chalisa has to be made siddha. To explain it to people one has to speak that way, he says, but it is siddha of itself.
Tulsidas made Shankar ji the witness: jo yah padhe Hanuman Chalisa, hoy siddhi sakhi Gaurisa
He quotes: जो यह पढ़े हनुमान चालीसा हो सिद्धि साखी गौरीसा. Tulsidas ji has said it, he says — that whoever reads the Hanuman Chalisa, his every work will be accomplished; then the Chalisa too must be siddha, and Shankar ji has been presented as the proof, as the witness of it. So how then can you say it will not be siddha? Make the effort, he says, and it will certainly happen.
A listener saw the devi with eyes closed during a Surya Grahan — is the mantra siddha?
A listener says he did japa in a Surya Grahan and, on closing his eyes, had darshan of the devi and was given a blessing, and asks whether the mantra has become siddha. What of the mantra, the speaker answers by name — devi kripa has been obtained by you. Now repeat that anushthan again and again.
What destroys the effect of a sabar mantra one has perfected?
If you have made a sabar siddhi and have spoken of it in an assembly, the speaker says, you will read this everywhere too: speaking a sabar mantra in an assembly makes its effect go away. So too by crossing the ocean. He gives the case: you have made a sabar mantra siddha, by the effect of the mantra you obtained much wealth, and with that wealth you went off touring Mauritius or Switzerland — when you come back, the mantra will not work.
Is a havan needed at all in order to make something siddha?
Ordinarily, the speaker says, if a havan is to be done — that is, if you have to make something siddha — then there is no need even to do a havan with it. You can offer ahutis in the name of those whose Janjira you have made siddha, with their name-mantras and the rest; that will do. And you can do dhuni with it.
What sankalp should be kept for the first 11,000 paths?
Know that merely by the effect of the Ashtottar Shatnam, when you begin its path — first of all, up to 11,000 paths keep only this sankalp: that this path become siddha, and that the kripa of the deity whose you are doing it be obtained by you as swiftly and as soon as possible.
Why will doing it like a robot not bear fruit?
If you do it only like a robot, then this too is not going to bear fruit. The kriyatmak side of tantra lies in the shatkarma; this that you are doing is siddhi karma. In siddhi karma you will have to keep complete surrender, keep faith, keep shraddha. If you do not keep it and merely perform like a robot, it is not going to be complete, and the effect too will be in that same proportion — it will not go entirely to waste, but you will not get, to the letter, what should be obtained.
What does the mool tantra do instead of Valmiki tantra?
The tantra that is real in the present time, the mool tantra by which kriya of this kind is done — that is a true matter. Kapal kriya and the rest, kapal tantra and the rest; the kapalika people; or those who perform kriyas of this kind. By the vidyas of that tantra they perfect the shaktis themselves, and by the siddhis of mantra they bind such shaktis and project them upon somebody.
Is it enough to look at Shani, Rahu and Ketu for tantra siddhi?
The speaker says everyone today looks at Shani, Rahu and Ketu in the birth chart for mantra siddhi and tantra siddhi — reasonably so, since the hidden shaktis and gupt vidyas of tantra are read there. But if we leave Surya out, that is not right and not proper, because Surya is the king and adhipati of the nine grahas, and a king's word everyone must accept.
What happens if such a strengthened mantra is misused?
It is said that the mantra then becomes a hundred times more effective, the speaker relates — but on misusing that mantra, Surya himself gives a shraap. From Surya giving a shraap, illnesses such as apasmara arise in the body, skin disease, and disability in particular.
What is prescribed when a Baglamukhi anushthan is not giving effect?
If you are doing an anushthan of some mantra of Bhagavati Bagla, especially of Bhagavati Mahapitambara, and the mantra is not giving effect — though there can be many causes for that — then, the speaker says, you should recite thirty-six times while looking at the rising sun that you can see, wearing yellow cloth, standing upon a kusha asana, and then again give arghya to Surya. By this, mantras work with great swiftness.
Japa count of the Annapurna anushthan
The speaker says the mantra is to be japed at least 32000 times in eight days, completed between Pratipada and Ashtami; that works out to 4000 a day. If 32000 cannot be managed, do at least 3200, and in any case keep to multiples of eight: 8000, 16000, 24000 or 32000, of which 32000 is best for obtaining the mantra's siddhi and Bhagavati's supreme kripa in one go.
Can more than one stotra or mantra be recited during an eclipse?
No. From the eclipse's beginning to its end a single mantra or Kavach is recited — only that one becomes Siddh. Break off mid-way and start another and neither will be accomplished.
How does a lunar eclipse complete a mantra's Purashcharana?
Complete the Sankalpa and Ganapati (Ganesha) pujan before the eclipse begins, start japa four or five minutes before first contact, continue five to ten minutes past the end, then perform the Dashansh (Dashamsha) Havan, Tarpana, Marjan and Brahman Bhojan the next morning — the Purashcharana is complete and the mantra awakened.
Samputa is Prayoga, not Siddhi — the Yogini namavali and the Kamakhya kavach are recited separately during the eclipse
No Samput during the eclipse. Samputa makes it a Prayoga rather than a siddhi, and accomplishment or awakening is always done separately. Recite the Yogini namavali alone, or the Kamakhya Kavach alone; Samputa is for when you have a specific end in view.
Will reciting the Kamakhya kavach during the eclipse accomplish it?
Yes — the Kamakhya Kavach will certainly be accomplished, and the speaker tells the questioner to do it.
Can the Badvanal Stotra be recited for Siddhi during the eclipse?
Yes, but only if it is already your practice. If tomorrow would be the first time you have ever recited the badvanal-stotra, do not — during an eclipse recite abundantly the thing you have been reciting all along.
Can a Prayoga be performed during an eclipse?
No. The speaker says only wicked people perform Prayoga during an eclipse, to harm others. Practitioners and servants of the right path should do japa of their Ishta's mantra, attempt its siddhi, and perform Bhajan — accomplish the badvanal-stotra, never apply it.
Complete the Siddhi within Shravan and perform the application in Bhadrapada
Shravan Purnima is fine, as is the following month of Bhadrapada, which carries a power of its own. The clean division is to complete the Siddhi of a mantra or Kavach during Shravan and perform the application — protection, Griha Bandhan or anything else — in Bhadrapada.
What preparation does he announce for Holika?
From today onwards, he says, we shall begin preparing you for Holika: that on the night of Holika we must stay awake through the whole night and perfect a mantra — choose the mantra. There, ten men will perfect ten kinds of mantra; and we too will be seated here doing our own.
How does one know whether a mantra has become siddh?
Asked by a listener who has done jap of the Shiva Sahasranama and the Shiva beej mantra how one will know whether the mantra has become siddh or not, he says: if the mantra has become siddh, its effect will begin to be received of itself. There are certain lakshans of mantra siddhi, a video of which will be found on the channel, and from it you will be able to understand.
What is a Mandala, and does it apply to every deity?
A Mandala means forty to forty-one days, and it is said of every deity that at least one Mandala must be done. This holds for japa of any mantra, Archana and Avaran puja of any Yantra, and abundant recitation of any Sukta or Kavach undertaken for Siddhi.
At what count does a mantra awaken, and what is the daily minimum after?
At four lakh. 108 mala a day for forty-one days comes to roughly four lakh eleven thousand, and the awakening of the mantra happens at four lakh. After that, at least 27 mala a day, or a minimum of 11 — five minutes at most, once the practice is there.
Can the Dattatreya Kavach be written on Bhojpatra and worn?
First your Kavach must be accomplished. Without Siddhi there is no benefit in writing it. And the speaker adds that he cannot say which Dattatreya Kavach it is without seeing it, so the Pran Pratishtha cannot be answered in the abstract.
Why is japa in a Shiva temple during Savan so much more fruitful?
In the month of Savan all shaktis dwell in the Shiv Kshetra — any mahashakti, any upashakti, any kind of upadevata all dwell near the shivling, near Mahashiva, in the nearest part of his precinct, and all of them perform his seva and puja. That is why it is said in the mahatmya of Savan that japa of any mantra tantra, or the purashcharan of any mantra, done in the Shiv Kshetra in Savan gives infinite times the fruit compared with other months, and siddhi comes most swiftly.
Siddhi of the Panchakshari mantra comes first in Savan, with the mala mantra carried alongside it
He will upload two or three more videos for other sadhanas, and tomorrow a video of some special experiences of the mala mantra, and a vidhan for making the mala mantra siddh. Those not doing very much Panchakshari japa may carry the mala mantra along with it — but keep the first priority on making the Panchakshari mantra siddh.
What should be done with the mala of a completed astra mantra purashcharan?
Take the astra mantras, he says, such as the mantra of the Sudarshan Chakra — the Ashtakshari Sudarshan mantra. Someone completed its mahapurashcharan, eight lakh. The tulsi mala on which that japa was done has become exceedingly divine; it should be saved and kept secure, so that in future you and the people of your lineage do japa upon that very mala. Siddhi will be obtained at once, grace will be obtained at once.
How should a protective mala be prepared and worn?
So on some other mala, do 5,000 or 11,000 japa again and wear that mala, and go on doing one mala of japa daily and wearing it. Then that energy will become for the protection of your body, and the mantra that had been made siddh will make the mala too chaitanya and siddh. Something of this, he says, is described in the Radha Tantra.
How loudly should the Panchakshar mantra be recited in a temple?
You may absolutely perform the vidhan of Panchakshar mantra siddhi at night daily in a Shiva temple in the month of Savan, he says. And while doing japa the mantra must not be audible at all — everyone should keep this in mind. Nobody should come to know which mantra you are doing japa of. Do not do japa of mantras out loud; only the lips should move, murmuring a little, in the manner of upanshu japa. It is not to be done very loudly or at speed.
Is the Panchakshari sadhana better done in a Shiva temple?
If you do the sadhana of the Panchakshari mantra in a Shiva temple, that is most excellent, the speaker says — absolutely do it, there is nothing here to ask about. You may absolutely do the upasana of Bhagwan Shiva's Panchakshari mantra in a Shiva temple.
Can the Brahma Kavach of Batuk Bhairav be made siddh from Ashtami?
Asked whether the Brahma Kavach of Batuk Bhairav ji can be made siddh from Ashtami, the speaker answers: absolutely, it can be done.
Is any devata incomplete?
No devata is incomplete, the speaker says. They become devatas only when they are complete: their capability is theirs, their authority is theirs, it has been given to them. What you are doing will be completed — but doubt has entered your mind. The contemplation should not be of anyone else; and once it starts, the work will not be accomplished either, and you will be left hanging in the middle like Trishanku.
What is the general mahima of doing japa in Kashi?
Who knows what tithi it was there that day, or what yoga there was, the speaker says — and in any case it is generally the mahima of Kashi that if a person begins to do japa daily from the morning up to the midday hour, then there is no mantra in the world that does not become siddh in the Kashi region.
Does the Shiva stotra of Banasura need to be made siddh?
No, there is no need to make it siddh, the speaker says: you have only to recite the Shiva stotra of Banasura.
How many recitations make a sahasranama siddh?
If a sahasranama is to be made siddh, how much purashcharan will be done — then it will be done a thousand times, the speaker says. If one does the path 1008 times, then it becomes exceedingly excellent. Ordinarily it is only four hundred, he says, but you may take out a thousand too.
Hostile house shaktis block the road to siddhi in a home sadhana
The speaker says the more sadhana a person does in such a house, the more these shaktis will block the road to siddhi — before the sadhak can complete the japa through which siddhi is to be attained, and especially when it is being done at home. The reason is that one is doing a high-order sadhana; in this case the sadhak was doing japa of Bhagwan Datta's ekakshari and mala mantra, and its full effect would not come when the japa was completed.
How many times must sava lakh be done for the mantra to be awakened?
It is said that in Kaliyuga it is chaturguni: do sava lakh four times and the mantra is awakened. If you make it five lakh, that is most excellent. In the earlier reckoning it was once; here two are already done. And if you feel you must do even less, there is no difficulty — do 21 mala in the morning and 21 mala in the evening; even doing that much, your sava lakh japa will be completed in Sawan.
What does the Ambubachi period do to a power being worshipped?
Understand that the time of the Ambubachi Parva is the centre-time for making distinctively effective, for awakening, and for making fierce, every power that people are awakening and serving. If you are reciting a Kavach — set the Tantric side aside; each has his own tradition and we need not go into it.
What do these four days do to a mantra that never bore fruit?
For those doing japa of the Ekakshari, these four days are for making it firm and accomplished. Where a mantra never awakens, never becomes accomplished and gives no experience however much Purashcharan is done — many kinds of dosha are held to attach to a mantra, as when people add the Pranav themselves — these four days, with Bhagavati's worship, release them.
A Vrindavan sadhak did no prayoga himself, and after a year and a half his mantra's deity turned the same harm back on his enemies
His example: a man from the Vrindavan region, wholly distressed at first, who has been doing sadhana about a year and a half. Today, whatever used to happen to him is happening in his enemies' house, the same to the same. He performed no Tantra Vidya — only Mahabhairav, reciting at the Bhuteshwar Mahadev temple.
What should be asked for instead of an enemy's ruin?
Why do you not say, make us capable. Why do you not write in the Sankalpa that we may obtain the Siddhi of the mantra, that Bhagavati's grace may come, that we may become capable — that your capacity increases so far that he dares not stand before you, that your inner splendour grows so that he cannot meet your eyes.
Who gathers at Kamakhya during Ambubachi and why
The speaker says that during the Ambubachi period all the principal rishis, siddhas and powerful devatas with bodiless divine bodies are said to present themselves at the court of Kamakhya and stay there for the four days doing her seva, puja and Purashcharana for the siddhi of their mantras. Many siddhas who move about in the ordinary world also come then, bathe in the Brahmaputra and do a four-day purashcharana, both to gain higher mantra-siddhis and to be freed from any offence they have committed. Ordinary people too, he says, all go and do purashcharana and anushthan there at this time, which has its own separate greatness.
What is the Mahapurashcharan of Maha Ganapati, and what is it said to give?
One Purashcharan of his mantra is eighteen lakh; the Mahapurashcharan is eighteen lakh done four times, and only under due initiation from a capable Guru already in an established Kula and tradition — not a newly made one. It is said no power in the world can then resist that mantra.
How should the Ganesh Akhyan be recited daily through Bhadrapada month?
Recite it daily — about fifteen minutes — through the whole of Bhadrapada. Bathe Ganesh's Vigraha daily for that month, do a fine Tilak, offer Naivedya, offer Doob grass, recite the Sankat Nashan and then this Akhyan, holding whatever desire you have.
What benefits does a purashcharan in the Vaishakh Shukla Paksha bring?
The speaker lists several: a mantra already carried through one purashcharan becomes unbreakable and param siddha, so that when another mantra needs awakening it awakens instantly by this mantra's grace; japa done on Akshaya Tritiya yields akshaya punya and tapobala that never decays; and Matangi's grace comes of itself, since Bhagavan Shiva grants the grace of all ten Mahavidyas through this mantra.
How is a kavach made siddha?
Going further in the same way, he says: if you have worn Bhagwan Batuk Bhairav ji's, then recite Batuk Bhairav ji's Brahma kavach. And make the effort to siddh the Brahma kavach as much as possible, and all the other kavachas as well: keep doing as many paths as you can. The more paths you do, the more they go on becoming nourished.
Does a siddha kavach ever need to be used?
When we recite a kavach and make it siddha, he says, the state of using it on oneself will sometimes arise — but the need to use it will never come. So long as no offence is committed by you deliberately, if you have carried the kavach up to 1100 or even 11000, it very rarely happens that any special calamity connected with these things comes upon you. But people are human, and an offence may sometimes be committed deliberately.
What should be included in the Sankalp when accomplishing a mantra?
Alongside the grace of the deity being propitiated, add that whenever this mantra is applied after its Siddhi, its full effect should be obtained at the time of application — the speaker gives the Sanskrit form and says plain Hindi serves equally.
What is the rule to adopt from the day after the fast is broken?
From the day after Paran a rule must be established, permanently. That rule is what preserves the japa, austerity, Havan and recitation of the nine days — not only holding the energy for a long period, but increasing it, and bringing the divine experiences and the piercing of secrets that follow.
Should a newly accomplished mantra be used on someone else's affliction right away?
No. The spirit may well leave, but your energy is spent — and you do not know how much went, because that depends on what power is on the other body and how much merit they have left. Kama Prayoga always spends; it is not inexhaustible energy that you obtained.
What is the Prayashchitta for crossing a river after a Purashcharana?
Crossing a river is held to cause loss of Siddhi. Where you have performed a Savalakh Purashcharana or more, offer one mala of that same mantra as Prayashchitta — with a Sankalp that any known or unknown act harming the Siddhi be expiated by it.
What Prayashchitta applies to air travel?
Because flying crosses many Tirthas, rivers and stations of deities — all of which come beneath one's feet — Siddhi loss occurs. Take a Sankalp naming the whole region between origin and destination and offer 11 malas in expiation before travelling, and once again after.
Grace is certain once the prescribed count is completed, but the rules must then be observed.
Where the scriptures set Siddhi at a thousand and you have done a thousand, grace is certain — it cannot be that grace does not come. But from there you have to observe the rules; not following them means the effect never appears in your life, faults accumulate, and the Siddhi itself is lost.
Who may touch the mala used for japa?
Nobody. New practitioners in particular should keep it in mind that no one else touches the japa mala — and the mala you wear round your own neck should not be put on someone else in a moment of pleasure. Both become causes of loss of Siddhi.
What is the warning about doing sadhana at the bali pitha?
Wherever a bali pitha is present, the speaker says, it is the most ugra place, and japa and the like should be done right there. But he tells sadhaks in particular not to experiment on his saying so — do it at your own risk. This is a very ugra pitha; if something goes wrong, if a mistake is made, and you have no guru, then difficulty has arisen. Doing japa near the bali pitha makes the mantra awaken exceedingly quickly.
What should a sadhak not ask for inside the garbhagriha?
A secret point, the speaker says, particularly for all sadhaks, for those who are initiated and for those who do sadhana with a feeling of bhakti, with rule and discipline: always remember that when you go into the garbhagriha near Kamrup Kamakhya Mai, do not go in and take up the whole world's entanglement — Ma, give me this, there is such a trouble, this difficulty. Get your mantra accomplished there. From the time you stand in the queue until you have completed the parikrama, remain fasting at every moment — drink water first if the body will not support you — but do japa of the mantra while fasting. And in the garbhagriha of each of these pithas, if you get even 10 seconds of space, touch the water of the kund and do at least 10 japa of your devi mantra.
What does the Ashtottara Shatanama accomplish at this place?
It has been said that whether one is Shaiva, Vaishnava or Shakta, whoever comes to this punya sthan and does japa of the Ashtottara Shatanama has his mantra accomplished in a moment. Whichever form of Bhagavati you worship, always do japa of their Ashtottara Shatanama. It is for the sake of all — whether you are Shaiva, Shakta or of any other sampradaya or panth — but for the sake of mantra siddhi the chief subject of the panchang is the Ashtottara Shatanama, so its japa should certainly be done; by it mantra siddhi takes place.
Does every Mahavidya pitha here have its own water source?
In the Kamakhya mahatmya in the Kalika Purana there is this subject too: that of all these kunds — kund meaning the kunds of the garbhagriha — it is not only Bhagavati Kamakhya who has a water source. Bhagavati Tripur Bhairavi has one, Bhagavati Dhumavati has one, Ma Chhinnamastika, all of them have a water source there. There is an underground water flow which issues from that same pitha's place. So if, touching that pitha and touching that water, you do japa of your mantra even 10 times, that mantra becomes utterly pure and its awakening increases.
Every Mahavidya at Kamakhya has her own bali pitha, and the Mahanil Tantra says ten japa with the hand in the garbhagriha water purifies the mantra and 108 lead towards siddhi
This is Bhagavati Dhumavati's bali pitha; here each of the ten Mahavidyas has her own bali pitha, and bali is offered at every place. Bhagavati is seated within, in the garbhagriha. Keep in mind, the speaker says, that of the water source in the garbhagriha there is a description in the Kalika Purana, in the Yogini Tantra and in the Mahanil Tantra as well. In the Mahanil Tantra it is even said that if we dip our hand in this water and do japa of the mantra 10 times, the mantra becomes pure and awakened; and when one does japa 108 times, then by Bhagavati's kripa one advances towards mantra siddhi.
Why is any mantra japped at Kamakhya said to be accomplished?
It has been told, the speaker says, that in the kshetra of Bhagavati Kamrup Kamakhya, whatever mantra is japped, for the sake of whatever kamana, having taken a sankalp, is certainly accomplished — because the name Kamakhya was given to Bhagavati Kamakhya for this very reason, that Jagadamba is the fulfiller of all kamanas. He asks listeners to hear the mahatmya as they walk, so that a particular respect, honour and feeling of surrender towards Bhagavati Kamakhya and all the mandalas present there arises in the heart, so that when you perform mantra sadhana you obtain a particular kripa.
What should one do at the water source inside a pitha's garbhagriha?
If it is available to you, then after darshan and pujan, go to that place in Bhagavati's garbhagriha from where the water is issuing, put your hand there, and remembering Mai with a full feeling of bhakti, if you do japa of the Ashtottara Shatanama even once, or japa of the mantra even 108 times, then that mantra and the Ashtottara Shatanama become awakened and accomplished. This is the word of the shastras: read the Kalika Mahapuran, study the Yogini Tantra, the Mahanil Tantra and the rest and you will find it. Leave aside the claimed experience of others; if you go by the letter, look at what is written and then experience it in your life — you will not accept it merely because he says it happened to him. Do it yourself.
Can the thirty-two Namavali be done in Samput with the Panchakshari?
Only if you have already done five lakh japa of the Panchakshari — and properly it would be fourfold, twenty lakh. The thirty-two Namavali is an awakened subject in itself; for its energy to become wholly favourable and a Dharma-bound wish to be fulfilled, thirty thousand japa is what is prescribed.
A mahashakti-punj is now claimed as perfected in three nights, fourteen days or twenty-seven
And such a mahashakti-punj, he says, people these days perfect in a sadhana kaal of three nights, of three nights, of fourteen days, of twenty-seven days. This Bhairav and that Bhairav, in fifty different ways, and they attach their own rules within it too. Things never happen in this manner, he says.
How long do all ugra shaktis take?
As many ugra shaktis as there are, he says, they take sadhanas of twelve years. You may do it going into different kshetras, or do it in one kshetra. In less than that it does not happen. Afterwards there are a great many rules.
How many lakh japa perfects the mantra of Ma Kali?
Asked how many lakh japa of Kali Mata's mantra perfect it, he answers by name: it is according to the mantra of which you have received diksha in the guru's nearness, having become initiated. Look, from the Ekakshari vidhi onward there are mantras up to the twenty-two-akshari and the Sahasrakshari. So, let us take it that the mantra of Dakshina Kalika is of twenty-two aksharas.
A house is secure only once the mantras, stotras, kavachas and mala mantras of the protective deities are perfected
Until you perfect the mantras, stotras, Kavachs and mala mantras of the protective deities and become capable, he says, you will remain unsafe.
Mahabhairav should be taken up after the initial sadhanas, his stotra having that capacity today
After the initial sadhanas, certainly do Mahabhairav, he says. In today's time there is that kind of capacity in his stotra; a great deal can happen.
Having reached Pratyangira in krama diksha, little effort remains for her mantra siddhi
If in Krama Vidya diksha you have gone as far as Mahapratyangira, he says, then you will not have to make very much effort for the siddhi of Bhagavati Pratyangira, for the siddhi of her mantras. And if her kripa has come and you have done the purashcharana of the mantras, then when all this falls before you, the capacity to break it in a second will be within you.
Where should a mantra be perfected before going to a tirtha?
In five or six months a great difference will have come, he says, and only then should you go to a tirtha and perfect the mantras. Before that, perfect the mantras in a temple: if it is the Mahabhairav mantra, then perfect it in a Shiva temple alone. Do only one mala of japa — he says he is not saying you must do a hundred malas of Mahabhairav; but Panchakshari after five lakh.
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.
How many japa are needed to siddh a graha's beej mantra?
Asked whether Brihaspati's beej mantra is siddh by eleven thousand japa or four times that, the speaker says he does not have the number in mind, but siddhi does not come from eleven thousand. The vidhan of chaturguni japa belongs to prayoga, after siddhi. For siddhi it is at least sava lakh, and if you are doing an ekakshari beej mantra then four lakh — one lakh is the general figure, and in Kaliyuga four lakh. Only then comes the prayoga vidhan, in which if the number is eleven thousand it will be eleven thousand, and in a special circumstance chaturguni japa.
How should a student do a prachand sadhana of Ma Saraswati for studies?
The speaker answers that a prachand sadhana will only happen with prachandta — do whatever sadhana of Ma Saraswati or of Ganpati you want to do fiercely. But if you want to do well in studies, then study well: it is the studying that should be done fiercely. Sadhana should be done with saumyata, at a fixed time and in a fixed number. If you get absorbed in prachand sadhana, the student's whole vidya will go over into that. Do the japa of the Saraswati Kavach and of Bhagavan Ganpati's kavach and try to siddh it — eleven a day is very good if the desire is to carry it long; more than that is not needed daily.
Is japa done in a trikon siddh?
Asked how to siddh the Kunjika Kavach, and whether japa done in a trikon becomes siddh, the speaker answers that japa and path — yes, brother, it does become siddh.
What is the difference between anushthan and sadhana?
If we are doing sadhana, the speaker says, then the nimitta of sadhan became the nimitta of obtaining siddhi. We are doing Panchakshari, we are doing five lakh japa; the sankalp in it is that the mantra become siddh, that Bhagavan Shiva become pleased. Here there is no application to any work. What is done as anushthan comes under application to a work: we are applying that Panchakshari so that so-and-so's marriage may happen, that he may get a beautiful, well-mannered girl who walks on the dharma path. That became anushthan.
Why is astra sadhana dangerous without the principal vidya?
You have not performed the seva puja of the principal vidya, of the one who bears the astra, and you have not received deeksha, the speaker says. If you awaken the mantras of the Pashupatastra, will you be able to hold the energy that arises there, will you be able to aim it? How will you hold it? Even if you do a hundred and eight paths — leave a hundred and eight aside, even if you do eleven paths daily — if you are not the adhikari of it, then somewhere it is your own ruin that will follow.
May a saint who has left the body be worshipped as guru?
Asked whether saints and mahatmas who have left the body may be worshipped in the form of a guru, the speaker says they absolutely may; there is no difficulty, and their grace will also be obtained. He repeats that a guru is needed in physical form for two or three reasons: when you especially want the complete siddhi of some mantra, or its japa with the complete vidhi vidhan; and second, when you wish to perform shatkarma prayogas and the like.
Can the Sahasrakshari Stotra be sidhed for release from tantra?
A listener asks how to sidh the Shri Sahasrakshari Stotra in Shravan so that release from tantra is obtained. The speaker replies that to sidh the Sahasrakshari Stotra as well — but the questioner has now left the Shatakshari aside and gone straight into the Sahasrakshari. According to him, he says, you cannot do it like that. You are free for your own decision; according to him you cannot make the prayoga of the Sahasrakshari in this way.
Does Hanuman ji take offence at too many Bajrang Baan recitations?
Asked whether Hanuman ji will take offence at too many recitations of the Bajrang Baan — as if to say, who are you to put me on oath by Ram ji — the speaker says: you should sidh it and keep it, and the prayoga should not be made again and again; the prayoga should be made when some distress comes. If there is no distress in your life, then there is no need at all to recite the Bajrang Baan.
Is there a separate mantra for opening a sawari?
Asked about the mantra of dev deeksha and about Shiva ji, he says that has already been given and is on the channel. Asked for the mantra for opening a sawari, he tells Rawal Nitin ji that there is no such separate mantra: whoever is a knowledgeable person opens the sawari by the use of the mantra of his own aradhya which he has perfected.
The operator turns his own siddh devata or mantra on the Lakshmi of the shop, and goes there himself
The speaker says the operator uses whatever deities he has made siddh — the process of their mantra, or the effect of the name, or whatever manner in which he has awakened a mantra or a devata and is employing it at that place — so that the Lakshmi of that place becomes bound and its advancement becomes bound. And he will certainly go to that establishment himself.
A minimum recitation is named for making the paath siddh, though the count the phrase intends is not clear
Ordinarily, for making it siddh, the speaker says one should do at least "एक स्वार्थ पाठ" — what could be less than that? The transcript carries the phrase in that form and the count it intends is not clear, so no number is supplied here.
When doing japa of more than one mantra of a deity, is each japa offered separately?
Yes. If you have two mantras to do, the speaker says, finish the first mantra's japa — however many malas you had to do, say 10 — and offer it. Then do the second, 10, 15, 20, 100 malas, whatever it is, and offer that. You cannot do 10 malas of one mantra, then 10 of the other, and offer once at the end.
A hundred and eight guggul-and-ghee pellets are readied, and a hundred and eight ahutis complete the offering.
Make the guggul into pellets in your hand — you can keep a hundred and eight pellets ready, made by mixing ghee and guggul together. Take one in the hand, recite, offer it. If you complete a hundred and eight ahutis in this manner for nine days, he says, then believe it: even if your mantra is not working, even if some kind of dosha has attached to it, it will be freed of the dosha as well and will begin to give effect too.
How does a negative energy misguide a sadhak through dreams?
You are doing japa of the mantra of some other shakti, but through the effect of that mantra a negative energy arrives and begins to disorient you. Through dreams it will tell you about different kinds of bhog — do this, do that — and you come under its talk. It seems to you that some divine shakti has come, and thinking this you begin to give it bhog and prasad. In such a condition a situation of ghaat is formed with you: the mantra will not actually work at all, because the deity of that mantra never came and the mantra was never made siddh, and instead harm begins to come to you.
What can happen to a sadhak with the Saptashati over time?
A time also comes in a sadhak's life, he says, when even the seven hundred mantras of the Saptashati become memorised, and he becomes able to recite without looking. There will be many sadhaks here too who see in their own lives, now and then, that when they recite one mantra again and again, at the time of sleeping that mantra appears on their forehead. This too happens. These things happen when those shaktis show grace, when that mantra dissolves into your body and mind.
Once several stotras are made siddha, must all be recited daily?
To Mohit ji he answers with an example: suppose a person made the path of the Argala Kavach siddha, made the Dattatreya Mala Mantra siddha, made some stotra of Hanuman ji siddha, made the Hriday Kavach of Kali ji siddha, made the Hriday Kavach of Batuk Bhairav siddha — so now four or five stotras are siddha. If you cannot get time daily, then take the names of all the devi-devatas whose kavach or stotra you have made siddha, and certainly do the path of each one on some one day in the week. If Bhairav ji's is to be done, do it on Sunday; the Dattatreya Mala Mantra on Thursday. It should be done once in the week, and a yearly havan should certainly be done at some time.
Can a mantra that has been made siddha be done as an anushthan again?
A mantra that has been made siddha can have its anushthan done again, he says — it should be done again and again. Asked how one knows whether a mantra has become siddha, he tells Sandy ji that there is a video on this subject and asks him to see it once.
Is it harmful to re-fire a mantra that has already shown its effect?
Using a mantra again and again, the speaker says, is not even to be called use — it should be called misuse. Once you have used a mantra and understood that it is awake and gives full effect, then using it again and again causes trouble, and dhan abhav results from that too.
How is the Devi Khadgamala stotra made siddh?
The Khadgamala stotra, the speaker says, is in itself extremely unfailing, divine and swift in effect, and is svayam-siddh. According to its phalashruti you may make an effort for siddhi: at least 1100 paths should be done, and since the Khadgamala is in itself a kind of chakra vidya, a great many niyams have to be followed. Its havan should not be done.
How is the siddhi of the kuldevi to be accomplished?
Asked to show the path for the siddhi of the kuldevi, the speaker says it has been told already and asks the listener to look at the kuldevi-related video: the dhyan mantra, how the avahan is to be done, how the nitya puja is to be done — all of it has been explained. Whether siddhi occurs or not, he adds, is up to her.
How many repetitions of the Argala stotra equal the benefit of a sava lakh?
However much you do, the more the better, the speaker answers — and asks why one should read it by counting at all. When your mind is satisfied, understand that you are attaining siddhi relating to that stotra.
What happens in a sadhak's life after the Hanuman Chalisa is made siddh?
Whatever things have been stated occur — all the things that Tulsidas ji has told within the Hanuman Chalisa, the speaker answers.
Nimbu bali in sabar mantra jagran nourishes the ugra deities
Third, the speaker turns to those professionally awakening a mantra, especially a sabar mantra: for the processes of mantra-jagran, he says, personally everyone gives a nimbu bali. Bali is given to ugra deities; through lemons those ugra deities are nourished, their capacity and shakti increase, and one's mantra awakens and becomes tivra.
A kavach recited 11,000 times makes that deity stand by you
The best prayog in the speaker's view is one's own ishta mantra and kavach. When a family member who does no puja (whether or not they keep cleanliness) has trouble in the body, the question is which mantra and kavach you have sidh-ed. Once you have recited any one deity's kavach 11,000 times, he says, understand that that deity is standing in fierce (prachand) form to support and accompany you; so at least 11,000 japa of the kavach of one's ishta should be done.
Durga nama siddhi comes through nama japa
Asked how to sidh the Durga name whose importance he had explained for Navratri, the speaker answers that it can be made sidh by doing nama japa of Bhagavati — japa of her name.
Is it better to keep one kavach siddh or more than one?
You can do more than one, the speaker says. You should have one brahmastra with you, of which you have done a very great deal of japa — you are doing three or four sadhanas of 11,000 each, and in two or three years you cross the lakhs. Keep one such Kavach made siddh; besides that you may also keep other kavachs made siddh.
What should you do on that night if a mantra you have long been doing gives no effect?
If for a very long time you have been performing the siddhi of any mantra — siddhi meaning that you want its effect and the effect is not coming — then on this day there is no need for you to install a swaroop of Bhagavati Tara before Bhagavati Durga. Within Bhagavati Durga the ten Mahavidyas are established; within Bhagavati Parvati all the shaktis are established; all are her own swaroops.
Which one-day anushthan can be done on Aghor Amavasya?
The anushthan of that very mantra of which you have done the most japa and whose effect you want should be done on that night before Bhagavati — let it be the mantra of any devata whatever. Along with it let there be the pujan of Bhagavati, and a request to her: O Jagadamba, make this mantra the most intense. This, he says, is what he is telling in relation to material matters; for spiritual benefit you may do as you wish, as per the vidhi.
Can a one-day anushthan be done on Aghor Amavasya for the siddhi of a chalisa?
Yes, certainly it can be done, he says. On Aghor Amavasya, in the vidhan told by the chakra vidhi, forty-one paath have to be done. The chakra vidhi that has been given — how any chalisa is to be made siddh by the chakra vidhi — that you may do on that night.
No havan is needed, and the chakra vidhi was given in full the previous month
There is no need of havan and the like; if you can do it, it is very good, otherwise there is no necessity at all. The full vidhan of what the chakra vidhi means has been told on the channel — look at it once, and if it is not found, message in the group and the link will be put up again. The topic was how to make the chalisa of any devi or devata siddh, and to his thinking the video was put up the previous month.
One night here carries the effect of ten ordinary nights
Everyone should make one chalisa siddh, he says — even if you do nothing at all, keep one chalisa made siddh. In one night its effect will be had in excess: what you would get by doing at least ten nights of it on ordinary nights will be attained by you in this one night alone.
The one meant is the mantratmak Maruti stotra of Vasudevanand Saraswati
Akash ji says he has found the Mantratmakam Shri Maruti Stotra by Shri Vasudevanand Saraswati in the Gita Press Hanuman Ank, and asks whether that is the one he had meant. Yes, Akash ji, he answers, do it with that; and send it to him on Telegram once and he will look at it too.
Can the Devi Kavach be recited and perfected independently?
Yes, the speaker says: the paath of the Devi Kavach can be done independently, and it can be made siddh.
Why should a divine experience not be made public?
Either you have no shraddha in her, the speaker says. When Baglamukhi Ma told you in a dream that the mantra had become siddh, what justification is there for asking publicly that you do not know the vidhi? Where is the need of vidhi in that place, when you have already done eight lakh japa and the confirmation of the mantra's siddhi has been given to you? He is not saying it did not happen — in the field of sadhana, paralaukik activities are wonderful in themselves — but place such things in public spaces with thought: the loss will be yours.
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.
How does one know that a kavach or stotra has become siddh?
When any mantra, stotra or kavach becomes awakened and siddh, the speaker says, its energy becomes present in our aura. You will yourself become full of chaitanya. Hunger will not come as it does on ordinary days. Its energy will be such that the capacity to keep going comes easily within you. Your control over your own vasanas will grow considerably. Your intellect will not be soiled; a divine buddhi will keep illuminating within you. And when you go into the half-conscious, half-sleeping state you will see divine moments, divine lokas, divine light, divine shaktis and their coming and going. These, he says, are what are called the very lowest experiences in siddhi — but they will give you the sense that the mantra has become awakened and conscious.
Why does mere counting of the japa not produce the effect?
If it has not become conscious, if its awakening has not happened — and that is what happens when you merely count it out and complete it any old how, shifting it here and there — then that effect will not come, the speaker says. But if you do it in accordance with the vidhi, in the proper manner, with samarpan, then it will certainly happen.
Can the kavach of more than one deity be perfected?
Yes, the siddhi of the kavach of more than one deity can absolutely be done, the speaker says; you may accomplish and keep three or four of them.
Will a Saraswati kavach recited in Hindi become siddh?
The Saraswati kavach in Hindi will not become siddh, the speaker says. But it is certain that if the Saraswati kavach even in Hindi becomes committed to memory, its effect will certainly become full of bhaav. It is not that its protection will not be there, or that it will not protect you; it absolutely will. And often, doing a thousand or two thousand paath in Hindi, the thing will become so clear to you that the Sanskrit will begin to come of itself; from the very first paath your Sanskrit will be clear as to what the pronunciation is, if you have done so much in Hindi.
On which day can the Krishna kavach be perfected?
The Krishna kavach can be made siddh on the day of Ekadashi, the speaker says; and it can be made siddh on the day of Ashtami.
Diksha sought only to obtain a mantra
The speaker says that in today's time the chief reason people want Diksha is to obtain a mantra, make it siddh and use it as they please; diksha has become limited to just this. He observes that trouble arises on both sides: when diksha is not obtained as one wishes, and also when a guru of yog-samarthya gives diksha and then places a restriction that does not suit the person's own mind. He makes clear he means a capable guru, not those without knowledge who say whatever they like.
Why do I get no experience even after years of sadhana?
The speaker says today's world is stuck at one point — 'we did three years of sadhana, why no experience?' — whereas once whole lives passed in sadhana without any experience. What are you doing sadhana for, he asks; craving a trivial experience is shameful. Fragrance should come, the Devi's anklets should jingle, the Devi should appear — only then will you do sadhana? That is greed, that is business, a wish to acquire something. To 'if there is no gain why do sadhana', he says: then don't — but who said there is no benefit? Even taking God's name once brings benefit; but your sins are piled so high, look at those too. His analogy: with a stomach full of germs making gas, the doctor first gives an injection to reduce the gas, he does not tear the stomach open with a knife or you would burst and die; from gas alone come heart trouble, BP, back and spine pain — one small root, many problems. The same happens to you: the worm that bites, 'nothing happens, nothing will happen, you are getting nothing, why do it', is the very root of your ruin.
When should a purashcharana be repeated, and between which tithis?
The speaker says that whatever anushthans you have done before, whatever purashcharana of mantras you have done, are most excellent if repeated in Kartik maas. He states the rule that if the purashcharana of a mantra — any mantra whatever — is done from the Papankusha Ekadashi that has just passed after the Sharadiya Navratri, up to the Devotthan Ekadashi on which Tulsi Vivah takes place, then the following applies.
What is said about japa done standing navel-deep in water?
It has been said, the speaker states, that standing in water up to the navel, by japa alone for the space of a muhurta — take it as some forty minutes of japa — the mantra becomes fully siddha and becomes chaitanya. Such is the glory if the japa is done on an Ekadashi.
What if a guru-given mantra has been done and nothing at all has come of it?
The speaker takes the case of one who received a guru mantra, took diksha, was told by the guru to do purashcharana and did it, but obtained no effect at all — having done two or three purashcharanas, having resorted to many things so that the mantra would become effective, with no possibility of any prayoga succeeding, no experience of the mantra, no divine darshan, nothing in a dream. That means our prarabdha, our bad prarabdha, is so grown that it is not being destroyed by our mantra japa.
Does japa in Ganga need a tithi or nakshatra to be seen?
The speaker says that even if you do it for one day you will certainly have the experience of it; for japa done in Ganga ji there is no need even to see the tithi and nakshatra. If it is done after seeing tithi and nakshatra it is most excellent, but in the month of Kartik go at any time and do the japa — and if you do it at the time of sunrise the effect of the mantra will begin to be fully obtained by you.
Why does a guru forbid the use of certain mantras at certain times?
The speaker says this is why, when a guru gives upadesh, he tells the disciple that this mantra cannot always be used. For the straightforward mantras used in a task, which run in katan vidya and the like, there is no question at all; but there are many siddha mantras about which the guru simply says it should not be done. Especially with pushtikarak mantras, in which there is also the matter of obtaining punya, the sadhak class keeps very strict rules — not in this month, not on this tithi, not on this day.
After how many years of guru mantra japa do the guru shaktis become siddha?
The guru mantra is already siddha, he says — it is svayam siddha. The guru mantra is not made siddha; oneself is made siddha. And this is told at the very time the guru mantra is given.
How does a mantra come to a sadhak within his sadhana?
He relates a listener's experience: a friend of Satpal ji, himself a good knower of tantra who does sadhanas and is also a sadhak of the Bhagatvaal, was doing the Bhairav sadhana that had been told from Ashtami up to Chaturdashi; within the sadhana a mantra was obtained by him, with the adesh that this very mantra was to be japa'd. He sent it as a voice recording, and the speaker sent him a video link in which the whole answer stands, with the mantra and the vidhi. When you do the most ugra sadhana, or some protective sadhana, and the devi-devatas of that place become pleased, then what do you need? How will you get out? They themselves will give it to you — through a dream, or in dhyana, by some medium or other they will let you hear that mantra.
Who are the ten Veer Bhairavs, and where are they worshipped?
The chief ten Veer Bhairavs come for such pujan when the pujan of the ten-armed Mahadurga takes place — the ten-armed Durga who is Mahishasura Mardini — whose distinctive pujan happens in the Sharadiya Navratri in the region of Bengal; there, those who perform tantrokta anushthan especially worship these ten Bhairavs. He names Srishti Veer Bhairav, Sthiti Veer Bhairav, Sanhar Veer Bhairav, Rakt Veer Bhairav, Yam Veer Bhairav, Mrityu Veer Bhairav and Bhadra Veer Bhairav; most of them are worshipped in the kshetra of the shamshaan, for veer and the like. Very few people worship them independently — either they are worshipped within the avaran, in the ten-armed pujan, or they are used when one is to be awakened or made siddha.
What does the worship of the mantra accomplish?
That if for any reason an offence has been committed by us in connection with that mantra, or a dosha has attached, then every kind of dosha is released — the fault comes to harm, the fault itself is finished — and the mantra becomes one that shows infinite grace upon us, because that mantra is literally the deity's form.
What can be done when a mantra is not being accomplished?
Yes — there is a prescription of Siddha Kala as well, of a Nakshatra and tithi falling together in a particular way. One example: where a mantra is not being accomplished, if this same procedure is performed mentally at a place where at least two rivers meet, the mantra becomes one that gives fruit immediately.
How many Anushthans does the Lakshmi Mala Mantra take?
How much brings the full fruit may differ for everyone. Ordinarily, once you have completed eleven thousand of a Mala Mantra, Kavach and the like, its effect begins to come into life — an effect that cannot be turned back. Afterwards, even eleven recitations daily will keep the grace running.
Why does japa done only at home give a limited effect?
However much japa you do at home, you will get a very limited effect. If you have been performing sadhana a long time, only at home, and no effect is being obtained, it will not happen at home. Go to a temple, go to a tirtha kshetra, bathe and give Daan — at Prayag, at the Triveni, our strongest Prarabdha is cut at once.
What makes a mantra that gives no effect finally work?
The prescriptions for a mantra that gives no effect: stand navel-deep in the Ganga and do at least one mala — one mala if it is a long Mala Mantra, a hundred mala if it is an Ekakshari, Panchakshari or Ashtakshari. Or stand in a flowing river and do japa from the beginning of an eclipse to its end.
Should one chase the siddhi of a stotra?
Asked whether haldi and pudina may be eaten at the time of mantra and pujan paath, he answers only that if someone can keep so long a vrat, that is a different matter. Asked whether something has become siddh or not after a thousand paths, he tells the questioner to leave that subject: whether it will become siddh or not, leave that to the one whose stotra it is. Go on doing your own work; do not fall into the pursuit of siddhi — he forbids this again and again. What should become accomplished is your task.
What is mantra siddhi, and how does purushcarana lead to it?
Mantra siddhi — the actualization of a mantra, so that it works reliably for the upasaka under all conditions — is described as the goal of mantra purushcarana, activating the mantra through the pancha tattwa and culminating in the practitioner's complete merging with their own chit-shakti (inner power).
The Kalika Purana makes clear how Varaha, Sharabha, Bhagavati Janaki and Shri Krishna are all connected with the Kamakhya kshetra
If you wish to know it better, he says, do yourself a kindness and study the Kalika Purana once; it will all become clear how Varaha, Sharabha, Bhagavati Janaki and Shri Krishna are all connected with the Kamakhya kshetra. And this is only speech — everything will be known when Bhagavati shows grace and your diksha takes place in a proper kula. Then, when you go to make some mantra siddha, especially one of your own kula parampara, it will be known; as when you read about Bhagavati Baglamukhi and find that several of her mantras have Rishi Narada.
Does the pratyakshikaran of Batuk Bhairav's 108 names take six months?
No, the speaker answers — do it now and it will happen now. As soon as the 108 names are completed, as soon as you read the last name, Bhairav ji will manifest before you and say, ask, child, what boon do you seek. Whether you will hear it or see it, he says, he does not know; but the moment you read the 108 names he will become pratyaksha. The rest is your own capacity, whether you can speak with him or not.
How does one speak with Kaal Bhairav once his Sabar mantra is siddh?
If it has become siddh, the speaker answers, what difficulty is there in speaking? Say hello, hello. Bhairav ji will speak from that side when the other man speaks — and you are not speaking from this side at all. If the mantra has become siddh, Kaal Bhairav ji will be waiting for when you will speak from your side.
What remedy is there for a student whose mind goes blank at revision?
This is the problem of the students of the whole world, the speaker says, and he gives a very good remedy for it — one that also serves sadhaks who wish to commit mantras to memory and cannot, or who have recited a Sahasranama for ten years and still cannot recite it without looking. This has a special prayoga on the day of Basant Panchami, the day on which we perform Saraswati puja; that day is the specific one for making it siddh. Otherwise you may do it in any auspicious muhurta.
Why do people who perfect the Saptashloki not benefit from it?
The speaker says that those who have perfected the Saptashloki and done its sadhana get motivated, perform the sadhana, and then cannot continue it. Continuity does not remain: nine days are done, and from the tenth it becomes "do the prayoga, brother, nothing happened, nothing happened". And the moment we begin saying nothing happened, then even where something was about to happen it begins there too — nothing will happen, nothing will happen, this man has no faith, he does not want to do it, leave it, remove it.
What is the consequence when the japak already has lakhs of japa behind him?
If we have already done lakhs upon lakhs of japa, the speaker says, then that person's misfortune will begin from the very first day. For example, suppose that man's wife is pregnant: there will be roughly a ninety-nine percent chance that she will miscarry. Because here the mantra is siddha, the enemy became stambhit, and fifty kinds of dosha attached. But the one who was doing the mantra japa will not be spared either — he too will be defiled.
What should every household at least do in these nine days?
The second thing, the speaker says, is that at home you should at least perfect the Saptashloki within the nine days. The vidhi of Saptashloki siddhi will come on the channel the next day; look at it and do it — you, your wife, your sister, your mother. There are seven mantras; it is very easy. Looking at it you have only to read. If you wish, read it 108 times; if you wish, read it nine times. But if you recite it at night-time in Navratri then it certainly becomes chaitanya and siddha.
Why the Datt mala mantra needs no diksha
The speaker says that because this is a Mala Mantra, no Diksha of any kind is needed for it, and the sadhak should remove that doubt from his mind. The tantra granths describe, he says, that a mantra of more than a hundred words or beejakshars does not require diksha, so it may be done without any. It has no adverse effect, he says, because the mantra is supreme and swayam siddh; the sadhak's task is to make himself worthy of it so that its effect is received.
Last day of the Datt mala mantra anushthan: daan to a brahmin and feeding five children
The speaker says that on the last day of whatever sankalp was taken — eleven, twenty-one or twenty-seven days, or Purnima to Amavasya — the sadhak must go to a temple and give daan to a brahmin as he is able: Annadaan together with Dakshina. If possible at least five children must also be fed that day, sweet kheer if possible but in any case fed, whether at the temple or at home. Doing this much, he says, makes the mantra and its shakti extremely teekshna and siddh for the sadhak, so that whenever he uses it in prayog a good result comes.
Daily recitation of the Datt mala mantra after the anushthan and the awakening of sixty-four crore mantras
After the sadhana is complete, the speaker says, the sadhak should keep reciting the dattatreya-mala-mantra every day without break — at least five times, or seven, eleven, twenty-one or twenty-seven — and whenever he sits on the asan this mantra is the first japa he does, as many as his capacity allows. He says every person, new or old sadhak, can and must do this sadhana, because by the awakening of this mantra and Dattatreya's kripa the sixty-four koti of mantras run — every kind of mantra becomes awake, set in motion and effective.
Should one take up two different mantras across the two nights?
No. Whatever mantra you wish to do japa of, whichever mantra you wish to perfect — one you have already practised, or a new one — do its full japa on the night of 6 March. Do not fall into greed and think that since two nights are available you will do two different mantras. Make one single mantra as intense as possible, doing its japa on the night of the 6th and on the night of the 7th as well.
Why should the nights of Holika never be let go empty?
One should be free of doubt and never let these nights go empty. This is no ordinary night: it is said that a koti-guna greater fruit is obtained and that mantras awaken at once, and the reason is that many other shaktis connected with that mantra come to this earthly loka at that time on that day.
On what does the awakening of one's mantra depend?
If those shaktis are pleased with your tapo-bala — if you have that much energy, that much tapo-bala, that much surrender, and if you are doing the mantra japa in the correct manner — then they will certainly awaken your mantra for you. That, he says, is one of the causes.
Should different mantras be done on each of the two nights, or the same mantra on both?
No, do not do different mantras. He has said to do a single mantra for both days — the questioner perhaps did not hear at the start. He said for both the 6th and the 7th, maximal japa of one single mantra.
Should the vidhan for perfecting a kada be done at home or in a temple?
Asked whether the vidhan of perfecting a kada should be done at home or in a temple, he says it can be done anywhere; there is no difficulty.
May both the Ram Raksha Stotra and the Bajrang Baan be perfected together?
A listener in the United Kingdom, where the Holika dahan falls on the 6th, asks whether he can perfect both the Ram Raksha Stotra and the Bajrang Baan. He answers: do only one of them.
May a new anushthan be run in the morning alongside the old one at night?
No. Asked whether a new anushthan may be taken up in the morning while the earlier one is done at night, he says that in his view that thing is not proper, and that he will forbid it again and again — because his chief purpose is that the anushthan we are about to do should give its full fruit with intensity, and mixing two things together will not be proper.
Why should two mantras or stotras not be combined even for one deity?
Because the purposes of the two may be different, the vidhis of the two may be different, the devatas of the two may be different — so why would one do it? In our body only one tattva should awaken. And even if both stotras or mantras belong to one and the same devata, if their purpose is somewhat different, what benefit is there then? Do one only at one time; not two.
Is there a secret vidhan for perfecting the Mahamrityunjay Kavach?
Asked whether there is a secret vidhan for perfecting the Mahamrityunjay Kavach, he says it will be perfected by 1100 paths alone. As to whether the sign has appeared or not — this desire for a fruit that you are entertaining is not in your hands or his, and it should simply be abandoned; you should go on doing the japa maximally.
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