Prarabdha
Every question on the site tagged Prarabdha, each answered from a timestamped source rather than a summary written from memory.
The portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it.
275 notes from our sourcesNotes from our sources
Merit earned on Vyatipata Yoga or Mokshada Ekadashi condensing ten years of Prarabdha into one, and the Shiva-Manasa 108 names against Kalsarpa Dosha
Spiritual practices on potent conjunctions like Vyatipata Yoga or Mokshada Ekadashi can condense ten years of Prarabdha suffering into a single year; for Kalsarpa Dosha, have the afflicted person recite the 108 names of Shiva and Goddess Manasa daily alongside a milk-and-water Shiva Abhisheka over the serpent Vasuki.
The subtle presence of ganas around household worship, and their anger when it is abandoned
The speaker says that wherever Shri Ram is praised and Ramayana or Ramcharitmanas chaupais and shlokas are read, Hanuman ji comes to listen in subtle form — or, if the bhakti is high, even directly in some other form. Rudra's Ganas attend in part, since Narayana is dear to Shiva; Hanuman's servants — the lok-devatas and above all his vanar ganas — are present everywhere and go daily and regularly, in subtle form, wherever Shri Ram is worshipped. Likewise the servants and lok-ganas of a Mahavidyas go where she is worshipped, so their coming and going is continuous. If then, because of some karma or Prarabdha, six months or a year of business loss or family trouble comes and one drops all of it — no more Ramavatar, shlokas, stotras, havan — for guru ji's paduka puja on the theory that "the whole brahmand is worshipped at guru ji's feet", the deities who were always present there become angry: "how can you think of insulting my upasak?" Then the real trouble begins, no guru ji can save you, and faith collapses on every side.
In hardship, enlarge the anushthan of the same deity instead of changing deities
The speaker says: do not change the deity, the murti or the form — do the big anushthans of the same deity in the same form. If five malas a day for ten years seem to bring nothing, increase them. On good parvas — Navratri, Shivratri, the good months where some tithi of the deity is already fixed — do their big anushthans, get them done by calling sadhaks, or learn and do them yourself; it is no rocket science. Do not live in delusion, and do not put deities out of the house. Just as parents cannot be swapped when life brings suffering — one has to serve them — hardship may simply be coming by Prarabdha. He sums up: do not, under the spell of today's "great scholars", throw the deities and pindas worshipped by one's kul out of the house; a clay pinda you dismiss may end up "laying your pinda", and then you will go about giving pind. Home deities must be worshipped daily and remain worshipped generation after generation; only then is there welfare.
Only the intensity of purushartha lies in the practitioner's hands, and prarabdha does not clear without personal effort
No — only the intensity of effort (Purushartha) is within one's control, whether a practice takes 3 days or 3 years; past karma (Prarabdha) cannot be erased without personal effort, and external rituals alone cannot replace it.
Limit of Vak Siddhi: it cannot overturn another person's prarabdha
The speaker says that if it is written in the other person's Prarabdha that a thing should not happen, and it happens anyway because of the sadhak's speech and Punya, the sadhak is not a rishi of old who can prove that person's writing wrong. The thing is only put off for a while, and later the person suffers for it. He gives two examples: a love marriage that happened after the sadhak said "go, it will happen" but ended in separation, and a job obtained the same way that seniors and colleagues made unbearable within a year or two. The words came true, he says, but the bad effect surely came afterwards.
How an abhichar-struck family recovers: punya udaya, the right helper, tantra-kaat, palatna and griha bandhan
The speaker says that when a good family that had deva-kripa and worship is bound this way, the whole family's Prarabdha is being cut — the sooner one accepts this the better — and a time comes, after one, two or five years, when someone in the house has a punya udaya and decides to learn these things and do them properly; he will wander, get knocked about in ten places, and some day find the right person or the right means. Such a person, who knows the kaat kriyas of tantra, first tells the family which prayogs were done, how long it will take, what vidhan they must do and the state of their deities. Then each member's body is cut free and protected and the whole tantra is reversed (Palatna), even if for a day — but if the enemy is rich and keeps paying for bhog and liquor, his tantrik at once reverses it ten more times, so the helper fights the tantra war according to how much trust the family gives him. Once things are removed he sets the family on its feet: this is how you worship at home, a Griha Bandhan is done, the puja of their own shaktis is taught, sadhana and havan in Navratri, a Shakti Peeth yatra, and he also posts his own ganas — even bhoot-pret of his own chowki — as a guard. Slowly the energy of the house returns.
Badvanal for a painful prarabdha and for mental strength after an offence
The speaker says that if some earlier karma of ours has shaped a Prarabdha that is now causing trouble, this Anushthana is also done for its removal, that is, for paap kshaya. He says that if a person has committed some offence that leaves guilt in the mind, and the mind has grown weak and fearful as it does after wrongdoing, then after doing Prayashchitta he should do the anushthana of this stotra; Hanuman gives mental strength, force and his own capability, and the person walks his path rightly again. He adds that the adharmic act must not be repeated.
Sadhana completed but no visible result: the Ganas help only after they are asked
The speaker says that if someone completes a full anushthan — for example 1.25 lakh Japa of Bhagavati's ashtakshar mantra with Tarpana, Marjan, hom and Havan — and still sees no special change in life, it does not at all mean the sadhana was fruitless; nor is it simply, as people usually say, that one's Prarabdha is not being cut. He explains with an example: if a stranger deeply respects your father, love for him arises in your heart on its own and you would help him if you found him fallen on the road, even though you have never spoken to him. In the same way, he says, the Ganas and Yoginis and attendants of Bhagavati, Mahadev or any great shakti are ready to help the deity's devotee as a mother, father, brother or friend would — but there are limits: certain vidhan must be done first, and until you speak and ask, the help is not received.
What two types of clients approach a practitioner, and what karmic consequence does a practitioner incur for misjudging them?
One type of client lies about their reason, claiming the target harassed them — if a practitioner misassesses the situation and misuses their knowledge, they incur the karmic guilt as the instrumental cause, even if the target's own Prarabdha was involved; another type is openly malicious, wanting someone destroyed purely out of envy over their wealth or physique.
Dattatreya as smritagami: proven through a year of dream darshans
The speaker says the final event came on the day of Deepdaan, a year later, when the sadhak received a dream message that the sweets and prasad he had thrown away were wanted back. Across that year the presence had appeared in three or four forms, one being the white-clad child. The speaker says the Kavach itself calls Bhagwan Dattatreya Smritagami — he comes at mere remembrance, however one remembers — and this was proven: Datt had been with the sadhak from the second day, cutting his Prarabdha and giving darshan because he was a pure, sattvik and surrendered devotee. Fear, he adds, builds more confusion than is warranted; only after a year did the sadhak see that the grace had been there all along.
Prarabdha is cut gradually, not all at once
To those who ask why Bhagwan, since he had come, did not set everything right in one go, the speaker answers that this is how Prarabdha is made to be cut: courage is given and things are put right little by little. The lesson he draws is never to think "I am reciting the Kavach, so why am I not getting full benefit" — ordinary people lack the wisdom to grasp these matters, which become clear only after time. Whatever tattva or shakti one surrenders to and invokes surely comes, stays alongside according to one's bad prarabdha, and works to get it cut; this, he says, is true bhakti and Bhagwan's kripa.
Mindset of an enemy who commissions abhichar, and why such an enemy is one's own prarabdha
The speaker says that anyone who holds enmity toward you wants only to ruin you by any means: through money, through people, loss of life, death-like suffering for the people of your house, diseases of different kinds. He notes that knowledgeable people say it is not always Abhichara, that our own karma has its Prarabdha. He tells the listener to know clearly that it is that very prarabdha of our karma that someone has become our enemy and has nursed such enmity that he is doing tantra-mantra and abhichar for our destruction and downfall.
A foul smell at the puja place as soon as mantra or stuti begins
The speaker gives as a third sign that when you sit for puja, light fragrant Dhoop and lamp and begin mantra or stuti, a foul smell starts, especially right at the puja place. He calls this a low, base prayoga done by a tantrik so that you get unsettled, move away from puja, become confused and start feeling you are making some mistake. He warns that as you reduce your puja, the negative forces' dominance over your puja place and life grows, and then whatever dhoop, lamp and Bhog you offer starts being taken by them through the subtle body. He adds that the great Shaktis will not intervene, since every Jivatma is their child and we are also reaping our own Prarabdha this way.
How can Punya be increased without money, and what is the nature of Prarabdha Karma?
Punya doesn't require wealth — it's earned through selfless action, relieving others' suffering, feeding the hungry, and chanting divine names; Prarabdha Karma is neither easily destroyed nor static, continuously generated until both merit and demerit reach zero through Nishkama Karma dedicated entirely to the Divine.
How to do guru pujan through Dattatreya, and his command over pitrs, 64 yoginis and 52 bhairavs
For guru pujan through Dattatreya, the speaker says to recite the shlokas dedicated to the guru such as "Guru Brahma Guru Vishnu", or Datta's 108-name ashtottara shatanamavali, or his 12 names; any of these worships the whole Guru Mandala. He adds that Bhagavan Datta is the cause of the uplift of all Pitrs, and that among the Mahasiddhas it is Datta who is the root shakti commanding the 64 Yoginis and 52 bhairavs. Merely worshipping or remembering his form satisfies him; satisfied, he bestows the grace of the whole guru mandala. As your merits grow and your impure Prarabdha decays, discrimination awakens on its own, the path becomes visible, and when the time comes you obtain a guru.
Longing for a guru is answered: the first purashcharana for Datta until a guru comes
The speaker says that as long as there is no guru, one may do the Dev Diksha Vidhan and make the very first Purashcharana anushthan for Bhagavan Dattatreya, for the Guru Mandala. It is not that because no guru has been found in this birth none was found in earlier births; one surely was. A guru is certainly obtained if this sadhana is done with longing, because it is Dattatreya's very responsibility to grant a guru to anyone who presents that longing and calls out with surrender and a piteous heart. As the share of guru tattva and kula parampara merit from past births grows in a large way, he says, you come closer and closer to that kula parampara.
If a mantra achieves fruition at a set number of recitations, does performing multiple Anushthans speed up the result?
Rituals work by exhausting and burning accumulated past karmic debt (Prarabdha); as the required quantum of karma is resolved through continuous mantra japa, positive fruits manifest — the process is governed by that quantum, not merely by repeating Anushthans.
What is Tapo-bala, and can a descendant inherit it even from an ancestor who died an untimely death?
The spiritual merit (Tapo-bala) earned by dedicated ancestors remains as subtle spiritual wealth for their progeny — even if an ancestor suffered an untimely death due to Prarabdha, their descendant possesses the natural spiritual authority to awaken and rapidly inherit those protective energies through diligent practice.
What is the limit of taking refuge in Shiva for personal spiritual errors?
Taking refuge in Shiva resolves personal spiritual errors, but this does not apply to individuals who imprudently interfere in the karmic afflictions of others by performing exorcisms or meddling with entities, which constitutes interference in Prarabdha karma.
Shani as the judge of karma: why his dasha is feared
The speaker says people fear Shanaishchar Mahagraha, especially in his mahadasha and antardasha, because he is the judge: in his periods he gives the strongest punishment, destroys one's misdeeds and clears the Prarabdha built from them. In his eyes no one is dear or undear; whatever the karma, the fruit matches it. Those who do good deeds face no special obstacle in his Dasha; those who harmed, robbed, hurt or tormented others in their good days suffer in his periods in exact proportion.
Divya drishti without a guru: kul-shakti grace or long worship of one shakti
The speaker says a new sadhak never gets shakti-siddhi suddenly, which is why a Guru matters. Without a guru, Divyadrishti is possible only if a Kul Shakti of one's own line, or a shakti capable of fully absorbing one's Prarabdha — a Yogini or a shakti of a Shakti Peeth — bestows grace. The other route is continuous daily seva-puja of one shakti over a long time, which makes the capacity arise on its own; how far it goes — whether one receives a vachan from a deity, speaks or hears anything — depends on the sadhak.
What should a sadhak feel towards the affliction that turned him to tirthas?
Gratitude. Whatever the affliction by which you came onto the path of sadhana, pujan and paath, and by which shraddha towards tirtha kshetras arose in your mind, that affliction should certainly be thanked — because by making you its instrument it is about to obtain for you some divine punya, and not a little but something extremely special.
What do people take the destruction of sins to mean?
People, he says, have no patience. They want the destruction of sin to have only one meaning — release from the afflictions in their life, whatever the affliction may be: a disease of the body, some aadhi or vyadhi, an obstruction from an enemy, anything at all. If that is not being destroyed then, in their view, sin is not being destroyed.
What should a sadhak do about mockery from those around him?
Divinity in dreams — this, he says, is a wonderful subject he has always seen: after going into the kshetra, of themselves the divinities increase, and many kinds of comings and goings all become visible, and no divya drishti of any kind is needed for this. Just keep it from the heart. What people are saying, what the people of your neighbourhood are doing, who is abusing you — those of the sadhak class especially are always called frauds. Let them speak, he says; what you are experiencing, and what those divine shaktis are giving in your life, keep to yourself and enjoy. All those people who ridicule and insult you, he says, are cutting your prarabdha; take just this much.
Nothing runs in auto mode without sufficient principal, as with an FD
Let him do his reciting, he says; but if you sit down in inaction, that we will do no karma at all and something will happen of itself — nothing at all is going to run in auto mode. This we always make clear. It runs in auto mode only when you have sufficient principal. If every month five or ten crore rupees are lying in your account and you have made an FD of it, and its interest is coming to you, then in auto mode you may sit and eat. And even sitting and eating, if you do no karma, that eating too will not go on — sitting about you will get sugar, some trouble will come, because you are doing no karma at all, not moving the body, and the mental faculty will become crippled because you are doing no thinking.
A man arrived at Vindhya in a Defender and could not set foot on the first step
Many times you will see, he says, that crorepati people — and this is a thing he has seen before his own eyes — in the Vindhya kshetra could not set foot on the first step. A person who had come in a Defender car did not set foot on the step, got down, made pranam from right there, said, all right, come on, come on, Bhagavati should be within the mind, and went off in front, having sat down. Think, he says: he had so much pride and ego that Bhagavati did not let him set foot on the first step. It is the matter of the old VIP road, and the whole barricade had been removed for him when the Defender came; it is a matter seen from the front. So one's punya karma, prarabdha and dev-kripa all work in it, and only then does it happen.
Helping a person in need: the sins it destroys that japa cannot
The speaker says helping someone in need during Kartik month yields merit capable of destroying many sins, and that the blessings gained from serving any living being can dissolve sins that puja, paath and japa alone cannot; he adds that some outcomes of one's Prarabdha can only be worked off this way, through serving and satisfying another being.
A niyam held for months with real surrender guarantees help despite bad prarabdha
The speaker says that once you take hold of any niyam at all, say only a daily Chalisa, a daily Kavach path, or maybe just five Malas of japa, and it becomes bound as a rule that you continue without break for three months, six months or a year, then whatever trouble comes in life and however big and bad your Prarabdha, if there is Samarpana in you and real, not hollow, Shraddha toward the ishta whose mantras you japa, it simply cannot be that you are not helped. People around you may mock, saying he did so much puja-path and look what happened to him; but, he warns, the feeling must not come into your mind that "we did puja-path and still this calamity came".
Why can a lifelong worshipper still suffer in old age?
The speaker cites someone's father-in-law who does a lot of path-puja and naam-japa, a hundred Malas daily, and whose body has fallen into suffering; the daughter-in-law phoned him asking what use all that daily path and japa was, when he has to bear so much pain in old age and God does not come to see him or cure him. The speaker answers that the elder is living out his own Prarabdha, and that God has given some medium: he will not appear in body to serve him, but he has given such sons and such a daughter-in-law who are finishing off that old-age prarabdha quickly. To those who talk this way he adds a pointed warning: think, if a person who did that much is in such a state, what will become of you.
A sadhak's own doubt snaps the thread with the ishta
The speaker says that if you are a Sadhak and the feeling comes into you of your own accord, "what was the use, we did so much japa, so much seva-puja, kept the Navratri fasts, and this calamity came on us", then the moment that feeling of non-surrender and Shraddha lost arises, the thread with your ishta breaks, and all the arrangement you had built up till then begins to turn fruitless. He adds that a person in whom ashraddha is born may even think it is God's duty to help when such doubt arises, and says God certainly does help. To a listener feeling exactly this while hearing him, he says: out of a hundred crore people barely a thousand will hear this video, so if you are one of them whose shraddha is breaking, God is sending you just this much: listen, understand, do not let your inner Viveka die, do not break the thread of shraddha, stay surrendered; it was your own karma that brought you to this state, and you will come out of it.
Hardship comes by one's own karma; when punya runs low, family may bear it instead
The speaker says suffering and calamity keep coming according to our karma, but if we remain surrendered, a way out of it also keeps opening; if we do not remain surrendered, breaking is certain. Whether it is you or him, everyone has their own karma: "we break too, you will break too". However much comfort we live in, one day when our Punya begins to run out our troubles will come; and if not to us, then to the people of the family we are in, and for them we will have to do karma. That happens in family life, he says, but we must not break or run from it. If we stay properly surrendered and trust our aradhya, he will certainly help us, and all the powers and energy around us will support us.
Abandoning the duty as empty makes a person the cause of his own durgati — abhicharik dosha, danda and enemies among its forms, which may yet prove a boon.
The speaker says the matter will keep presenting itself before you; when you abandon it, saying there is nothing in it, you yourself become the cause of your own durgati. One form this takes is abhicharik dosha, abhicharik danda and abhicharik enemies, which he says can also prove to be a boon.
What are the two kinds of maya for one who came to sadhana through abhichar?
The first is that abhichar was on the body and the family, no one could remove it, so the person became a sadhak himself, worked hard by vidhi vidhan and obtained dev kripa. The second is the middle state: failing the test that follows, unable to solve his own problem, but with enough knowledge to start advising others and become a guru himself — which the speaker says is prarabdha that does not want your welfare.
Why do some people never manage to perform the prayogas they hear about?
The speaker says only those in whose fortune it lies will hear those things, bring a little strength into the heart and actually do them. If prarabdha wishes that you should not be able to, you will gather the materials, but at that very moment some video will appear on YouTube after seeing which you will say there is no need to do so much, just do this — and you will not do that thing.
How should the sankalp be worded?
The wording he gives is: Prabhu, this work is intractable, let this work be completed, this is a dharma-yukta work, no one is going to be harmed by it, this work of mine is not getting done. Please give such kripa upon us that this work be completed swiftly, and let all the obstacles present in the path of this work be destroyed.
What happens when the process of sadhana is skipped?
If you do sadhana and skip the process that should be followed, wanting straight away that this or that be done, the harm is yours: your shraddha will break. When that thing is not obtained, shraddha breaks; and when shraddha breaks, the person himself does not worship, does not let his family worship, and if he finds anyone else he tries to turn him negative too. The one aim of his life becomes to make everyone a nastik, saying nothing happens, do not worship them.
When we ourselves are in trouble we call it God testing us, and when others fall into trouble we call it their karma
People fall flat when they are very close to the goal, he says. He cites something he had seen on Facebook and shared in a group: when we ourselves are in trouble we say God is testing us, and when others fall into trouble we say he is getting the punishment of his karmas.
Should one be content with the life partner one receives?
The same should happen with an ordinary householder, he says: this is what sanatan is teaching. After marriage one first performs dharma-yukta karma; performing tapa well, let Bhagavati grant grace; and remain content with the life partner obtained by prarabdha. One should not, in any manner, attempt to abandon them in order to cut one's prarabdha.
Why does a spouse behave the way they do?
The deeds and karmas of our previous births are such, the speaker says, and according to them we obtain our life partner. Their behaviour, which gives us pain or gives us comfort, is our own karma of a former birth. He gives the example bluntly: if one has got a wife who beats one morning and evening with a stick, then such must have been one's karma — perhaps in the past birth she was a cow and we were her master and beat her with a stick, and so in this birth such a wife is obtained.
Should one leave a spouse if a shakti tells one to?
Where a husband has given pain, he says, nowadays the story is simply, leave at once. People twist their own minds in many ways — that some devi shakti is telling me that I should go with them. It is a very difficult situation, and these things too he has to hear. When people tell him, he says: it is only and only durbuddhi. There is no support from him in this; it is a very wrong deed. A husband too should try until the last state to remain with the wedded wife he married, and bear whatever pain comes. One should not abandon.
What happens to those who run from the marriage?
Sanatan teaches a right man and a right woman that in any circumstance the prarabdha is being cut by it, the speaker says. If you run, tomorrow you will have to undergo it again. In this birth it may be that by breaking the relation and marrying again you become happy — if it is written, you will become happy. But the balance that has been left over will produce the same episode again in the next birth. Until the balance sheet is balanced, one has to keep undergoing it; those who flee, both man and woman, have to undergo it.
Daily prayog of the Rudra gana mantra for a single wish until it is fulfilled
The speaker says the prayog starts the day after the siddhi: after the daily puja, in the time left, sit and fix one single wish — never a heap of wishes — pray to Rudra's Ganas for that one thing (his example: a path to end one's debt), do 11, 21, 51 or 108 Japa as able, and then without fail burn two Laung on one Kapoor as Bali. Keep it up every day until the problem is fully gone — a day, a month or a year; four, five or eleven days and stopping will not work, and no one has the capacity to have the ganas appear and solve things in ten days. Other sadhanas may be taken up meanwhile. Rudra's ganas give quick fruit, he says, though all depends on Prarabdha.
Brahma, Vishnu, Mahesh and Indra are posts earned through karma
The speaker says Brahma, Vishnu and Mahesh are posts composed by Bhagavan Devadidev Mahadev, and Indra too is a post. It is only through one's own karmas, having earned accumulated deeds and accumulated Punya, that a person reaches a post of this kind.
What is the stated effect of crores of Ekakshari beej japa?
It is held to be the effect of japa of the Ekakshari beej, the speaker says, that if the japa reaches crores then darshan of the akashchari siddhas becomes readily available. Whether we attain that eligibility or not, he adds, is a separate matter, depending on how much our prarabdha has been worn down and how much of our bad prarabdha we have destroyed.
What does the Datta Mala Mantra purashcharan accomplish?
If the purashcharan of the Datta Mala Mantra has been completed, then the grace of the guru mandal has come about, and many bad prarabdhas have been destroyed. The capacity to hold a mantra, which lies in the mantratmak body, in the sukshma sharir, is obtained upon you by the guru mandal's grace — and whatever guru mandals are connected with the past births of the jivatma that is in our body somewhere become joined, their grace joins with you, and you advance in this field taking the help of that energy.
What should be done for an affliction medicine cannot cure?
If there is some very particular dosha or rog in our body or life for which no remedy is being found and which is not possible by medical treatment, then somewhere it is the prarabdha of our past births — such papas as have come to fruit. In that case begin from Ashadh Purnima itself and continue daily till Shravan Purnima.
Why does rudra japa remove disease?
The papa of the old birth, of the previous birth, is what takes the form of rogas, the speaker reports. From rudra japa or abhishek the destruction of papa most definitely happens; and on the destruction of papa, the diseases of our body too are destroyed of themselves.
The multiplier on harm returning to someone who sends abhichara in Pitru Paksha
Several times what was sent. The speaker states that where ten units of harm reach the target, fifty reach the sender; where one person dies, five die in the sender's house within the year, and the affliction continues into his descendants.
Can reading the Gita's eleventh chapter and offering it to Tulsi end a negative power?
The speaker answers flatly that it will end — asking how it could not — and tells the questioner to do it with faith. But he adds a limit: sixteen days will not uproot a thirty-year affliction, though its roots will be shaken and its path obstructed.
Does repentance alone destroy accumulated sin?
No — repentance must be accompanied by right action, or new sin simply accrues alongside. Even then only the accumulated interest is destroyed; the principal must still be borne, though the blessing of served creatures eases it.
What is the sarp dosha associated with Rahu in the fifth?
It is not that they produce only states of delusion, the speaker says — if they are giving delusion, then the full opportunity is also with you; and there is the further point that a person deliberately begins to take pleasure in it. Secondly, if Rahu is present in the fifth house of the birth chart, then one dosha that arises is the sarp dosha: that in a past birth we must have caused harm to a serpent in some way, on account of which Rahu's presence formed in the fifth house. It is taken as naag dosha.
Why does a bandhan fail in a house with an ancestral hatya dosha?
He says that if in your house there has been such a person, or such an event occurred in an earlier time — a killing by some ancestor of your family, a dosha of that kind attached, or people of your own house who did tantra-mantra and caused the loss of others' lives — then when you do bandhan, know clearly that if a pap karma of yours has risen such that it must be undergone, small mistakes there will be looked for.
Which Bhairav temple to adopt: an unworshipped one where no daily lamp burns
The speaker says the greatest reason for going regularly is that the Prarabdha, the karma, the affliction that is being cut nowhere else will be cut by Bhairava ji's grace. The temple to look for is an apujit one — a Bhairav temple where regular puja does not happen, where people come only on some particular day such as Sunday, and where not even a lamp burns on the other days. Such a temple should be seized at once, and one should take the burden of its regular seva on oneself.
Is deva-hood itself a yoni, and what does that mean?
The speaker says a devata is also a yoni, and it is a bhoga yoni. Karma yoni is only the yoni of the human being. However much a devata does good or harm to anyone, no particular ruin or rise comes to them; their own karma was settled before they went into that yoni of enjoyment. When their time is complete they take birth again in the mrityu lok, accordingly as manushya, as jada or as pashu.
What happens when the mantra itself has gone wrong?
The speaker says the mantra having gone wrong will bring uncertainty into life, but the deva certainly does this kripa: he composes such a prarabdha in your life that the right path definitely comes to you. He will give the right path from in front. Whether you go on that path or not is your own choice — for that he will not compel you. No deva ever compels.
What is the science behind the number 108?
Our birth has taken place among these very 27 nakshatras and four charans. The beads of the mala are also 108, and the names are 108 too. The science behind it has been told: 27 nakshatras into four charans equals 108. Whatever karmakand we will have done to this day — good, bad, sin, merit — all of it lies among the four charans of these 27 nakshatras, and their nivritti too will happen from these very 108.
What should be done when the family prevents worship?
To Abhay Jha ji he says the fault is not yours; we are aware of your situation. This too is our prarabdha. Bhakt Prahlad was born in the house of Hiranyakashyap, and his parents too did not let him do puja and path. And perhaps just such a situation is happening in the present time. That was the age of Satyug; now it is happening in the Kaliyug — so what great matter is it? There is no need to look for a Hiranyakashyap.
People love your circumstances, not you; when the situation deteriorates the man stays the same and everybody leaves
Remember this too, he says: everybody loves your circumstances. If you are in a good situation, people will keep love for you. When your situation deteriorates, the man will remain the same and everybody will leave and go. Your parents keep hopes and expectations of you — do good karma, give them support. In their mind is this feeling: that by doing puja path you may perhaps not be able to enter the household, may not carry out the work of the grihasthi properly.
What should be done before marriage?
That is why, before marrying such people, ask clearly: look, this is my daily routine. And how many people simply lie — what will you even ask? They will say, yes, all right, I do not know it all now, but teach me and I will learn it all after the marriage. After the marriage they will learn nothing. If you say anything, they will say, we had only said it like that; now you stop doing it too, come along, let us go to the pub, let us drink. That is that. Prarabdha will be composed in that way and will pass in that way.
What is wrong with the prediction astrologers?
All the prediction and kundali people, whatever is running — he says he says it straight and squarely: they are doing wrong. Those who again and again give the Gayatri, and all the mantras with Om, to an unentitled person and have them done, are ruining them. It is a separate matter that the mantra has its own capacity and keeps our honour, makes and mars our things — but somewhere or other they also cause harm. He says he speaks this from the direct experience of his own life.
What does the amrit kalash story illustrate?
However positive or negative you are is within you, he says. Now let an amrit kalash itself be placed before you, and you say, who knows whether poison is smeared on top of this amrit kalash, we will not drink — that is your wish; your inner negativity can make you do that. He recalls the katha of Brahma ji's three daughters who performed tapasya, and when he manifested, asked wrong boons against each other — that this one become dark so that we may become rich, let it be thus. Brahma ji gave all the boons and went away. The same situation happens here: if Bhagavan manifests, one will not ask for his own uplift but will ask for another's harm.
She takes in poison of every kind without agitation, and a feeling of revenge is itself a poison; one's own karmas arrive as enemies.
Because without becoming agitated she takes in poison of every kind — and the feeling of revenge is itself a kind of poison within us. Our own karmas come before us having become our enemies, whether we know it or not, understand it or not.
Sankat Nashan Ganapati Stotram as a new sadhak's first Ganpati sadhana
The speaker says a new Sadhak should, with eyes closed, take as his first sadhana for Ganpati the Sankat Nashan Stotra given in the Narada Purana. By doing it, he says, not only is Ganpati's Kripa obtained, Tapo-bala accumulated and Prarabdha destroyed, but, as the stotra itself states, the kamana for which it is recited is also fulfilled. The full vidhi-vidhan of the anushthan, he says, is given separately on his channel.
What should be done if the ancestors are Malin — impure or afflicted?
Two things: recite the eleventh chapter of the Shrimad Bhagavad Gita, and the 108 names of Bhagavati Ganga (Ganga 108 Names). Sprinkle the water kept during the japa throughout the house, and wash the threshold — without a Chaukhat, half the Anushthan does not succeed at all.
Where is the Yashoda form described, and what is the Garbha Chandi prescription?
In the Gupt Garbha Chandi, and in the Radha Tantra, where Bhagavati Yashoda's particular form is described with the Garbha Chandika in Samput. The prescription there is that butter made from cow's milk be consecrated with her mantra and fed to a pregnant woman, for the protection of the womb.
Which mantra should be recited more when the Guru mantra and the Ishta differ?
The Guru mantra should never be left, and go on always taking Bhagavati Vindhyavasini's name. In the same stretch the speaker adds that illnesses come from our Prarabdha and go once the hardship is complete and the Prarabdha is cut — we cannot escape them; they will have to be cut.
Does merit earned by worship cancel the fruit of a misdeed?
No. The speaker says the Shiv Mahapuran states it plainly: merit earned after a misdeed will certainly bear fruit, but in the spiritual world and the next world, not in the material one. The misdeed committed here still has to be borne here.
Why is the life in your body attributed to the Kul Shakti?
Because until a Kul Shakti wills it, birth cannot occur in her lineage at all. She examines a soul against her own capability and admits it in the expectation that it will do the lineage good — no parent, and no Shakti, wishes a harmful soul into the family.
How does Shani Dev give results?
Shani Dev, the speaker says, is of that category of divine graha which is dhira: one who assesses with great fineness and subtlety, observes, and only afterwards gives the result. He gives very slowly, and it becomes an extreme test of patience.
What happens if an anushthan is done entirely for material ends?
If the whole anushthan is being done for the sake of materiality — wealth and daan, abundant property, aishwarya, a vehicle, the comfort of a house — then when the time comes, and if you have performed your anushthans faithfully and with discipline, without any kind of vishwasghat, without devaghat, without any pramad towards the devatas, then what they give you will be such that if you put your hand even in soil it will turn to gold.
When are the lok shaktis able to help a sadhak?
In the first stage of their intervention, whatever karma is formed of our prarabdha and whatever difficulty is running in life at that time, they are able to assist only when you have succeeded in their initial examination. Without an examination, he says, no one in this field is going to give you anything.
Alongside the predicted natural upheavals, nature also holds out a way through.
Whatever natural upheavals are to occur on the basis of astrological calculations, and the whole subject of those who weave conspiracies against Sanatan which other respected sadhaks are placing before people, he says there is not the slightest doubt that it is true. But nature is also giving you a way, alongside, to deal with those things.
Can Bhagavati's grace change what stands in the kundali?
The grahas and nakshatras are in their places in the kundali, he says, but if Jagadamba wills it then by the grace of Shiva and Shakti the matter of the birth kundali becomes something else — or say rather that its effect in your life becomes wholly auspicious. The kundali will be left lying to one side, and afflictions and enemies lying to another.
What are the stages of testing a sadhak passes through?
He refers to an earlier live in which he described the levels of examination: first, when we are in affliction, the affliction is increased and that is the test; when we come out of it, pleasure is given, and then the test is by the maya of pleasure. Such pleasures are given that it will seem to you the sadhana should be abandoned by any means.
What fruit comes from the laghu trikon at Vindhyachal?
This too has its complete fruit, he says: the fruit of a hundred samput paths of the Saptashati is obtained from just this much. And consider how much sin there is — people of many generations have gone on committing offences, and the burden of your parents, brothers, wife, lover, son and daughter is upon you; that has to be cut, so it will take time.
Guhya matters must be made manifest in the right way; what a man does after hearing the truth lies beyond the speaker's hands
When matters are no longer staying secret at all, he says, it is necessary that the guhya things standing before people be made manifest in the right way, so that people learn what the truth is and come out of delusion. And if, even after knowing the truth, someone wishes to have his own destruction brought about, that is Bhagavati's will and his own prarabdha — what can he or you do in it. He will discuss what is true.
In what form is Bhagavati Kamrup Kamakhya worshipped there?
Everyone listening knows in which form Bhagavati Kamakhya is worshipped there, the speaker says. It is the region within which the limbs and constituents of every being that takes birth — not merely of humankind — are formed, from which we take on a body to undergo our prarabdha, and on which we lean the most; and it is precisely that thing which is called the most contemptible in society.
Are the people born in the Kamrup region an amsha of Bhagavati?
One is that the girls and young women of the Kamrup pradesh — since Kamakhya is the devi of desires — belong to that kshetra; and whoever takes birth in a Shakti Peeth is somewhere an amsha of Bhagavati, to be regarded as of her amsha swaroop. Even the dog and the cat there are somewhere strongholds of Bhagavati; which siddha charan is roaming in what form is not known.
How many times greater is the effect of reciting Shiv Chalisa under a bel tree in Brahma muhurta?
Questions of this kind — how many times greater the benefit is — can only be known when you do it, the speaker says, because this can be of a different kind for everybody. It may be that a listener who has done a great deal of sadhana, whose prarabdha is already cut and whose whole time passes in sadhanas, begins reciting under a bel tree tomorrow and from the day after begins to have experiences; his prarabdha too will be cut sooner and the effect will come sooner. And if you are new, if you have various diseases and doshas in the body and doshas in the kundali, and you begin the recitation, it will take you time — two, four, five years.
Is there harm in suicide according to dharma?
Nobody has the right over death, the speaker says. If we kill ourselves then we are fleeing from prarabdha. Why do we commit suicide — we are fleeing from some suffering: drowned in debt, or some bodily suffering, and to be rid of that suffering we commit suicide. Even if, after suicide, gati is somehow obtained — very well, one did not become a bhoot or pret, some karma remained or the parents had such karma performed — in the next birth it will have to be undergone all the same; you will not be able to flee, so how many times will you flee by committing suicide.
What should one pray for when the times are bad?
Better than suicide, the speaker says, is that while living one should undergo it and make the effort that the prarabdha be cut and also enjoyed through. When times run badly, one should pray to Bhagwan: you have given a bad time, so give also the capacity to undergo it. And one should not get caught up in any miracle, he repeats. His aim, he says, is not to have siddhi accomplished in a single day.
Why did Sita ji never look at Ravana with a direct gaze?
All of you should have one more piece of information, the speaker says: here and there saints tell in their pravachans that Sita ji never used to look at Ravana with a direct gaze. Though we all know it as maryada — yet had she looked, the fire seated in her sight would have reduced him to ashes. What is Ravana, he asks, before her who is the supreme Mahashakti; what could she not do, what capacity would he have before her. But it was a leela, so that Bhagwan might place this thing before all of us: however powerful anyone may be, if he does wrong he will not be saved.
If an event occurred merely by a baba's saying it, nothing would be left to one's own faith and effort
He will say only this much, the speaker tells the questioner: that if some event were to occur merely by a baba's saying it, then what indeed is left. If you wish to become an IAS, then have faith in yourself, and take hold only of those in whom you have the greatest trust and faith. Whatever seva-puja you can do within a limit, according to your strength and capacity, take hold of it regularly — for instance, if you worship Shiva ji, then you may do japa of Shiva ji's satnam and his Ishan mantra, pranav-rahit, and may recite his kavach. And while doing all this, make preparation for your ishta, and leave the rest to them.
Can a marriage into a rich house override what prarabdha has written?
Suppose it is written in your prarabdha that the marriage should be into a poor house, and by one means or another you marry into a rich house, the speaker says: even if the marriage takes place into a rich house, if it is written that life is to be passed in poverty, then some event or other will certainly occur, so that in two or four, five or ten years you will become poor. And if your prarabdha is good and you do seva-puja, then it may also change — it may be that living in poverty was written, but that the poverty is not of that level.
Why do troubles increase for the one who does more puja?
It is a common question, he says: that the more puja-path we do the more the trouble increases, while the man opposite drinks liquor, smokes ganja, does wrong acts and is having a fine time. It is not so, he says. What is happening is only this: because you are walking on dharma and karma, keeping a rule — rising at four, bathing, sitting for puja, jap until eight, an anushthan, fasting on Ashtami and Ekadashi, going to 84 Khambha, doing Govardhan parikrama, going to a tirth — Bhagavati gives you all the sufferings together, so that this one's prarabdha may be cut quickly while he is doing dharma and cannot run away.
Why do those doing wrong appear so happy?
He recalls a question from an earlier live: whether a great deal of money is needed to do punya. Money is not needed to do punya, he had said — it is needed to do paap. Those who are doing paap, going off to Goa, drinking there, eating chicken and mutton and seafood, doing whatever acts they can with girls, married or not — when they increase their paap in this way they are very happy. The reason, he says, is that God says: give this one all the punya that is left over, at once, so that his punya is finished as quickly as possible. Then only will the paap rise, and then he will weep.
How long does the suffering last while paap is being cut?
When our paap is being cut — when we do punya, paap is cut — there is nothing but suffering for ten and fifteen years, and we weep. The mind draws back; one feels, how much more will you give. But there are the prarabdhas of many births which begin to be cut when you start doing sadhana, when you begin havan, when you are pouring water on Shiva. Sometimes you are doing a whole month's anushthan and at that very time the suffering increases — health goes bad, debt comes — and still one does not stop, saying that surely one day the Lord will hear.
What does an anushthan do to the prarabdha?
When you walk on the path of dharma, when you begin to do seva and bhakti — whether you do the Saptashati path by rule, or any anushthan told on this channel, or one of your own — then when you begin to do an anushthan, whatever the sankalpa you take in it, the energy of punya that is formed in you has God cutting away all the prarabdha at the root.
What happens when the punya begins to rise?
Carry the karma forward, he says: as soon as our paap begins to become zero, punya begins to rise, and after that take the enjoyment. But what happens after the punya rises? After two, four or six months a new paap is begun, and one is caught again. So when the time is bad you have made a rule and are doing an anushthan with one-pointed nishtha; when the time is good, increase that anushthan. As they discussed the day before yesterday, Kuber received the pad of Kuber, became lord of the nine nidhis, became king of Alakapuri and the friend of Shiva after obtaining that pad.
A mentality shaped by prarabdha makes one see only abhichaar even while living where Narayan walks in every lane.
Consider Vrindavan, he says, where Narayan walks in every lane, where Radharani's form is held to be in every particle of the dust, whose every grain has so great a mahima sung of it. Living there, you think only that after 84 Khambha your health went bad and that it is the effect of abhichaar tantra. That, he says, is somewhere your own prarabdha having made your mentality such that you cannot come out of it. Motivate yourself a little and see where you are standing.
What should be done if the body cannot bear the whole procedure?
When the body is not fully capable, he says, one should not force it too much. If you are new and there is trouble in the body from your prarabdha, or there is some abhichaar dosha as well, then do the whole thing seated; do not do it by stubbornness. If you cannot sit, sit on a chair or the like and do it. When you become capable, when the vichaar is cut a little, when Bhagavati's kripa comes and the body becomes a little secure, then perform the main anushthan.
What does he say about Rahu, Ketu and social media?
Rahu and Ketu are under her control, he says. Social media is Rahu. And the one who exercises control over Rahu is Jagadamba. It is not outside her. So she will make one gesture and everything will be done. She does not wish it now, so she does not wish it. And the same thing is within you: you feel that nothing is happening from the seva and puja you are doing — she is only taking the examination and having the prarabdha cut.
Had Shiva willed the four-prahar jagran through another medium, it would have reached the listeners by that medium instead.
They made him a medium, he says. If Shiva was to have your four-prahar jagran performed on Shivratri, then you would have heard of it by some other medium, would have known it by some other medium — but you had to do the four-prahar puja. It was had done. And if he had not wished to have it done by you, then even if Shiva himself had come from here and explained it to you, it still would not have been done by you.
How long does accumulated punya take to show?
As long as it takes — but the day it bursts you go a very long way forward and never look back. The energy gathers in one place; when bad Prarabdha wears thin, a little surrender and a little good Bhava toward your Ishta is all that is needed. The difficulty is that we cannot stay fixed on one thing.
After the ten days: eight daily paths for life, yearly repeats, and the promise of a fulfilled sankalp
The speaker says the path is not to be dropped once the ten days end: at least eight paths daily, morning and evening if possible, for six months without a break, and in his own view for life. The ten-day Anushthana itself should be repeated every year whenever Ganesh puja comes or in any month that suits, and repeating it every month is best of all. If one keeps this up for a whole year, he says he gives it in writing that the sankalp one is doing it for cannot fail to be fulfilled, however strong the thing written in one's Prarabdha, if Ganpati bestows his grace. The wish must be dharma-yukt, not against dharma: a son, children, wealth, vidya, success in a competitive exam, continued for one year.
Why must you pray yourself even when someone else performs the havan?
People rest easy thinking the havan running elsewhere will set them right. But the prarabdha you yourself have made is the cause of this suffering, the speaker says, and however much another person does, so long as you do not join your hands the thing will hardly bear fruit.
Which mantra should be used if you cannot recite the full Rudrabhishek vidhi?
The twelve Jyotirlingas are the supreme mantra, he says. It is written in that stotra that merely by remembering the twelve Jyotirlingas the sins accumulated over seven births are destroyed. And when sin is destroyed, the bhoot, pret and abhichaar are destroyed too, because it is on account of sin that they have taken hold.
If a devata appears before time, does suffering end?
Before the time — that is, according to what karma is left and what prarabdha is left — even if the devatas have manifested, the speaker says, they cut his suffering while remaining with him; they do not end it, as though because we have manifested you will now have no suffering at all. Pay attention to this in the Kali kaal, he says; do not remain in this delusion.
What are the visible signs that such kripa has come?
Seva puja began in the home, the speaker says; the vidhi vidhan of the house became satvik, our thinking became satvik. And when at some time your enemy became strong, or your prarabdha — the wrong prarabdha — is rising and suffering is about to come to you, then he gave it thought, and even that one day of sadhana will be of use there.
Why does it seem that nothing has happened from ones sadhana?
If you are thinking that you did sadhana and nothing happened, that they are not even looking at you — no, the speaker says: however thick our prarabdha is, they will first cut it and make it thin, they will destroy it, so that no bundle of sin is left with us and we become fit.
Why does a pitr say he will destroy everyone?
A listener says that when the sawari comes, it says it will ruin them all. See, brother, the speaker says: understand it this way — if in the living state suffering was given to someone, then this happens. You will all have heard that the father takes birth as the son. That is true: if we earned ten crore rupees, did not spend it, and my attachment remained with that wealth — earlier it used to be gold and silver — then, saying we have so much wealth and did not spend it, since attachment to it did not end, we will take birth again in the third or fourth generation and will waste and finish whatever wealth remained. This is the karma chakra. It is for this reason it is said that at the last time one should become detached.
Why do troubles increase while a person is doing puja-path?
This, he says, is the question that arises in connection with karma: when we are doing puja-path and our sufferings are increasing at that very time, in what manner does Shani Deva contribute to increasing that suffering, and what is his intent behind it?
How do the grahas feel when they give a person suffering?
No graha, he says, is happy when it gives you suffering. When you weep, the devata too is wounded in his heart — "my son is weeping, he is in pain, let his suffering be erased quickly." They do not want to make you writhe for very long; they want the fruit of your karma to be cut away and removed as fast as possible so that you become happy. That, he says, is a devata's heart.
Is a sade-sati or dhaiya painful for everyone?
No, he says. If karma is middling and ordinary — if we have no very great dushkarma — then there is not very much pain either. Shani's mahadasha, sade-sati or dhaiya is not extremely painful for everybody; such people's lives pass ordinarily and they do not learn anything special either. Many people in fact progress during it.
Is the popular idea of Shani as karma-phaldata correct?
The notion current among people that Shani is the giver of the fruit of karma is not wrong at all, the speaker says. He is indeed that; he is called the nyayadhish.
Once these subjects are understood, one's own sukh becomes visible inside the suffering itself.
When you begin to understand these subjects, he says, then even within that suffering you will begin to see your own happiness — how that happiness is going to be obtained. The way is always given there; the way is never closed, he asks listeners to remember.
What does Shani in the third bhava give?
The third bhava is the bhava of samarthya, he says, so Shani will make an exceeding increase in your capacity. However much suffering comes in life, if you are doing sadhana, you will not only gain victory over that suffering but will also obtain some new path.
How does Shani in the fifth or ninth wash away papa?
With Shani Deva in the fifth and ninth bhavas especially, and once you have begun sadhana well, the moment even a little of his effect begins he opens the way for tirtha yatras at once, he says. He will get tirtha done, or such karmakand, and such opportunities will come before you that your papas will decay — whether a way opens to help someone, or by your intellect, discretion or wealth you help someone and obtain their blessing. He gives such buddhi that your bad prarabdha may be destroyed at the earliest, and quickly clears the path of your progress.
What happens to a person who does sadhana for the sake of bhoga?
If you are doing all this for the sake of bhoga, look at your kundli, he says: the panchamesh has become strong, Rahu's influence is falling; Rahu will certainly, certainly be there. When Rahu is powerful he gives all these things, and Shani influences it further. Then enjoy today, enjoy for ten years, because this is a long-lasting sukh. It is not that you do papa today and get punishment tomorrow. From not getting punishment your inner exultation, courage and daring grow, and you go on doing wrong — and then suffering is going to come to you birth after birth. The eleventh gives this too: there the girlfriends are wealthy ones, Switzerland ones. Guard against it.
How does the tenth bhava work in one's field of work?
In the field of work too they give a very good effect, he says, but there they see how good a person you are. If you take your position, your post, your success by climbing over the corpses of others, then they bring you down in the same manner. Official politics: success in the field of work will be given at once, and anushthans of sadhana were done for it. But if you have trapped someone wrongly and blocked his promotion, caused someone great loss out of malice, and are taking the promotion yourself — you will get it. In time, however, its loss comes in the same way.
Loss comes either by being trapped in one's own post and position, or through one's own dear ones.
His loss will come either by his getting trapped in his own post and position and being ruined, he says, or whoever his dear ones may be — wife, husband, son, daughter — they will get trapped in the field of work and be ruined, and on their account he will weep his whole life: with whom did I do this, how did it happen? Look at police cases, he says, such things happen. In court, he himself once saw a very elderly, fine-looking man who asked him to write an application — it was for his son, that his suspension be cancelled, that he would not make the mistake again, and that this was a plea from their side.
Why is the Mahamrityunjay sadhana compulsory?
So that no Akala Mrityu befalls anyone in our kula or our household; so that if someone is already afflicted by a disease, or has contracted an incurable disease, and in the case of hereditary disease, it does not pass into the next generation; and so that the disease presently running is either pacified or its pain and suffering reduced, according to Prarabdha. Done properly, he says, anyone can do this sadhana.
Better not to do it at all than to do it in that spirit
Those greatly motivated by the Akshay Kumar and Paresh Rawal film, he says, should consider that in life the devi-devatas will kick people like them later, but their own saubhagya kicks them first. It would be better that they simply do not do it at all, and let their durbhagya go on running.
The principal is cleared first, and real happiness is the interest that follows
Doing 25 lakh and 25 lakh in this way, you will cross into crores, he says. What effect there is in the material world — when you begin to act in the spiritual world your principal will be cut, all of the earlier one, and only then will you begin to receive the interest, and the interest of the original happiness. So do 21 mala morning and 21 evening, or 251 morning and 251 evening: settle your own level, your own life's future, yourself.
Ten out of a hundred will have the heart to wake
A listener writes asking how, however sun-bright he may be, he can push and push and make lazy, negligent people dive into moksha, when their prarabdha as the fruit of sanchit karma has decreed that they should enjoy this darkness. Oh brother, it will absolutely happen, he answers: out of a hundred people at least ten will be such as have the heart, in whom a vibration will arise on hearing it. Ninety will be lazy, ninety will ignore and go away. But ten will be such lions as will awaken.
What does the Parvati Gita say about the shortness of time?
In the Parvati Gita Bhagavati says that life is momentary — like a drop of water, a dew-drop, upon a leaf. When it will slip and go down will not even be known. The leaf is time and the drop upon it is us; we may slip at any moment.
Why can't black magic and Uchchatan at home be fully cleared through minor home remedies?
If black magic (Abhichar) and Uchchatan persist at home, rituals should be performed at a Shiva temple or pilgrimage site instead — a family's own bad past karma and low Tapobal relative to the attacking energy mean short remedies of just a few days won't fully eliminate it.
Parvati, Shiva and Ganesh each separately say "what is destined will happen" — a signal placed in the Purana
The speaker treats it as a signal placed in the Purana. First Bhagavati says it, then Bhagavan Shiva, and now Ganpati says it too — understand from that which way the signal points.
Why is arranging water for travellers so important in Vaishakh?
The speaker says there is great mahima in arranging water for travellers from morning through the afternoon into evening in Vaishakh: Brahma, Vishnu and Mahesh are all pleased by it, and it works against any kind of curse — even one given by a siddha, or a pret-pishach's shraap dosha. Fill a water pot wrapped in red cloth and give water all day to cows, to birds and animals, and to people.
What does forty-one days of nitya abhishek make possible?
If you have done the nitya abhishek of the yantra, their daily seva and daily pujan by rule for forty-one days continuously, then know this: when you perform the prayoga, if there is any daivi badha it will be uprooted at once. If there is a special badha, the number has to be increased. It is not that having done it once and it not working, you sit down and pull a face, he says — increase it further. Many times the calamity is such that the suffering will be according to that person's prarabdha, and to cut it you will have to use a capacity of that same order. Quite good people have to do a great deal. If it happens in one go, that is very fine.
Does Purashcharana actually cut Prarabdha?
Yes — the more japa and austerity you do and the more you increase the Purashcharana, whatever Prarabdha you hold will be cut and you will get past it. But he refuses to give a timeframe: some cases resolve in three months, some in three years, some in five.
Consult one sadhak, not ten: why forwarding a problem everywhere leads nowhere
The speaker says he gives each person good time, and when he stops it is for a reason — such as when a copy-pasted message reveals the person has forwarded the same problem to ten or fifteen people. He tells such people to take counsel from one person: every genuine sadhak will see one thing, hold to it and prescribe accordingly, so three advisors give three different prescriptions and the person can do nothing. Such people, he says, are like dogs going door to door sniffing fifty dishes and filling their stomach by smell, never eating — and it is not even their fault; their prarabdha is such that only wandering is written for them, and if they do sit down to practise, the thing seated in their house will not let them.
Does taking refuge in a guru guarantee protection from tantra?
The speaker says everyone in the tantra field worries about finding a Guru, believing that once a guru is found, or once one enters a guru parampara, protection will follow. He says openly that this is an exception, not the rule: of 100 people who take refuge with a guru, perhaps 80 get protection and 20 come out without it, and no parampara has an accuracy where whoever went was surely helped. There too, he says, your own karma and Prarabdha work; the guru only completes what is already about to complete, and it is not the same for everyone.
What the home tantra kaat vidhan achieves, and its limit
The speaker says that if you do this much, a difference will show within three months. However big the tantra prayogs, once you build continuity the shakti of the shakti peeth will shatter them and open a path — you will begin to receive guidance in Swapna, seeing things yourself and knowing what to do next. He does not claim it will be finished at the root, but it will no longer be fit to affect you — the shakti will leave it crippled. If your Prarabdha is good and you do Jeev Seva, serving animals and birds and helping people, being good at heart, then great help comes and all these troubles end at the root. It takes your own effort, he says: there is no magic and no miracle, but with effort the benefit is certain.
Beyond the sadhana itself, a shakti weighs this birth's karmas and the intention behind the calling
Apart from that, he says, the shaktis look at the karmas of this birth of yours, whatever good and bad we have done, and at what is in your mind. Is he perfecting this shakti out of enmity toward someone, so that once she is perfected he will have a killing done by her? Is he greedy for wealth, wanting to become richer than a certain man, with a very sharp greed? Then too, he says, the shakti will not be perfected.
What kind of instruction from a teacher is not wrong?
If someone is having you do bhakti, telling you to walk on this path, that you will obtain it when she wishes, that you should do bhakti well, take the mantra properly, do sadhana properly, that it will take you time and your prarabdha will be cut — if someone says that, he says, it is not wrong. But if someone is telling you immediately that pratyakshikaran will happen, that such and such a Bhairav will come, do this and do that, then that is wrong.
Does Bhagavati decide who is born in her kula?
Asked whether Bhagavati herself decides who will be born in her kula, he answers: yes, absolutely. The devi of your kula herself decides this — whether or not you will be born in their kula.
Can an atheist in the household be made a believer?
If there is some nastik in the house, that he should become astik never depends upon you and me at all, he says. Until there is a change in his own mind this is not possible, and so long as it is written in prarabdha that he will not change, until then he will not change; he will have to undergo his own, and only after that will it happen. Look, he says: those who are very good teachers — their son turns out the most spoiled of all, a lampat of the first order. This is the reason behind it.
How should the mind be brought to full focus?
Asked how to focus the mind completely, he tells the listener by name to keep this matter in mind: whichever family we take birth in matters. When any person takes birth in some family and goes to do sadhana — either his own mind made him do it, so he is going to do sadhana; or his circumstances are such that he is moving toward sadhana, saying that from the troubles in my life let me get release.
Whose prarabdha is borne when you begin sadhana?
And this depends on the whole family, he says: when you have begun to do sadhana, then it is not yours alone there. There the prarabdha of the people of your family too has somewhere or other to be undergone — because you never take a sankalp for yourself alone; you are doing it for the whole family: that my mother and father may become well, that my wife may become well, that my brother may become well, that my sister may become well, that her marriage may take place. So you will do it in their stead as well.
Why do some good sadhaks refuse to do puja paath for others?
Why do they not take it, he asks. In this too there are two kinds: those who do a great deal of puja paath will take it — those who have the kripa of their ishta, those who have anubhuti. But there are a great many who are good sadhaks and who even so do not take it, because they say: I do not want to undergo further prarabdha. And they do not have puja paath done for anybody either. They say: I have received a Brahman life, let me do all my own and go forward, forward.
What is the danger for one who does japa for others without doing his own?
But when you are doing puja paath and japa for somebody else, he says, then somewhere or other whatever their prarabdha is, the effect of it falls upon your life. And when you will not be a good sadhak, when you will not be doing trikal Gayatri, when you will not be doing any puja paath for yourself, when you will not be doing anushthans and the rest, then afflictions will come in your life as well.
What is the pattern with a paid anushthan?
Now when you got an anushthan, he says — that yes, all right, you are getting ten thousand rupees and you will do japa for seven days — so you did japa for just those seven days for them. After that you have nothing to do with puja paath at all. Then there is difficulty. Ordinarily, he says, people do just this.
Why does suffering not lift quickly once you have taken on everyone's burden?
When afflictions come in life — someone's sister has a trouble, someone's brother, someone's mother and father — then they go and begin puja paath in that manner. Well then, brother, now you have taken everybody's upon yourself, so how will the suffering be wiped out? Now it will take time. You have kept a load weighing a thousand kilos ready beforehand, a load of karmas. Now here you are giving it back one kilo at a time — so why this hurry? It will have to be cut through at ease; let it run on, and alongside keep making the attempt too.
Which devata has had no suffering in his life?
In the leelas that Bhagavan Sadashiva performed, he asks, has suffering not come into his life? Which are the devatas in whose life suffering has never been shown? Of all the pauranik kathas there are, he asks listeners to comment the name of some devata to whom suffering never came at all.
Why did the devatas undergo suffering at all?
Although he had become Indra, he says, even so he received a curse on account of his own fault. So tell me — even he who is the son-in-law of Bhagavan Sadashiva has received a curse. In whose life is there no suffering? When suffering has been in the life of the devatas, who created their own prarabdha and underwent it and set it before you, so that you should see that on account of karma this thing will have to be undergone — then who are you and I? This leela, he says, is why the dev shaktis staged it: so that we too should learn from them that yes, we too will have to undergo it, we cannot run away. So keeping a little patience, these things are to be crossed.
What is the final aim of sadhana?
A listener asks what the final aim of sadhana is for people like them — whether, by doing bhakti and obtaining moksha, we become brahmalin, or whether we go to the lok of our own ishta. Calling it a very good question, he answers: among the four purusharthas, moksha comes last of all; and through the sixteen sanskaras this thing is brought down into our life, from birth until death. His only saying is this, he says: moksha gati or mukti is not entirely in your hands or mine. To our capacity we should do only this much — do bhakti according to whatever capacity there may be.
Does one get birth in a particular kula and the same parents?
He tells a listener by name that his question is a very good one, but that it depends upon the shakti of the kula — whether birth will take place in some kula or not, whether the same mother and father will be obtained or not. It becomes, he says, a matter of accounts kept: what one will become and what one will not.
At the birth of the seventh generation the bound ancestor is released automatically
When the seventh generation is born — take the father of your grandfather's grandfather — then as soon as you were born his mukti happens of itself; he will not remain bound. Unless you have given him a place and worshipped him, which is a separate matter, then even if no kriya karma was done for him, he will move on from that yoni and will not stay stuck there.
The kula shaktis do resist the incoming shakti, but they were never credited in the first place
It is not, he says, that when these outside shaktis enter a kula and family the kula shakti already present there offers no resistance or makes no attempt to stop them. It absolutely will. But since they have not intervened visibly in your prarabdha and have shown you no miracle, you were already not accepting that they have any standing or any samarthya.
Sanatan traditions never cut prarabdha; they have it undergone quickly and destroyed
Sanatan traditions never cut prarabdha in that way, he says. They have you undergo it quickly and destroy it completely, so that you should not suffer it again. They do not postpone it — they do not say, very well, give him happiness now and it will come again after two months, we had given it, take it as your own affair.
Live within niti and niyam and the pitrs give a thousand in place of a hundred
Cry as much as you like, he says: it will make no difference to them, they are bound and can do nothing even if they wish to. When will they? When you live within niti and niyam — then they will give you a thousand in place of a hundred.
What effect do the pitrs have on disease?
Whatever the cause of a disease about to arise in your body — a dosha, a dosha in the kundali, prarabdha — the pitrs, he says, carry the hundred per cent of it down to a level at which after some time it decays. It does not stay as it was: a lifelong disease will end in five or ten years, and a disease of five or ten years will end within a year. That is their samarthya in that place.
A person can mock niti and niyam only for as long as his dhan bala lasts
A person can mock niti and niyam only for as long as he has dhan bala, he says. When he is seized by disease and the diseases begin to give him pain and there is no release from them, when his children begin to be ruined before his eyes and he weeps and begins showing and telling it everywhere — at that time all this tearing to shreds of niti, niyam and maryada is of no use.
With thirty or forty lakh Panchakshari behind it, diksha makes the growth swift
And if by chance your diksha has taken place, he says, it will not take you long to become tremendous — provided you have kept up thirty or forty lakh of Panchakshari japa. Prarabdha is in its place, suffering is in its place, and the samarthya of the mantras is in its place.
What must come before expecting improvement?
First make an improvement in your own life, he says. Only then will there be some chance of the things you hope for in your life — that this should turn out well, that that should turn out well — actually happening.
They were calling during your good phase, and you gave it no importance then
Why? Because when the time was good, when you were full of wealth and grain, when everything was going well in your kula parampara and family — at that very time you gave these things no importance. At that time these people were crying out: ask after us, we too are hungry and thirsty, your duty stands towards us as well. At that time it was not visible to you. When that karma of yours was completed and that phase passed, now you are undergoing it.
Why can a person not simply become capable of helping their pitrs now?
The first thing, he says, is that it will simply not be possible — because so long as your Sukshma Sharir does not become completely shubhra, the puja you perform will not properly reach them at all. For it to become shubhra, your prarabdha must be cut. When the prarabdha is cut the tapobala will increase, the sukshma sharir will become shubhra, you will become capable; then when you perform the nyasa paddhati and process you will become deva-swaroop, and then they will begin to be nourished and will begin to do your kalyan.
What should be done when poverty has reached its extreme?
A listener writes that his destitution has reached its limit, that when he thinks of a government job or any work at all his body begins to suffer greatly, and that no work happens, everything comes to a halt. For that, the speaker says, get an analysis of your janma kundali done once, certainly, by some learned jyotishi, so that it may be known what the subject is.
What should one do when marital trouble is pushing one toward vairagya?
A listener writes in English of much trouble in his material and marital life, asking for his kundali to be checked. On account of all this trouble you are going toward vairagya, the speaker says. Know one subject: very well, you are going toward vairagya and you also want to remain in married life; in your own place you are right. But there is a divyata here — do not take what follows upon yourself.
Does a successful vashikaran prayoga change one's fate?
The speaker says one should avoid doing a prayoga — though for those attached only to their marital life and to materiality he will not forbid a prayoga either. But always keep one thing in mind: if a prayoga of vashikaran and the like is done or got done and it succeeds, your niyati does not change by it. It certainly gets postponed. She will now be bound in your sammohan and everything will become all right; but on the day it breaks, you will then have difficulty, and very much more difficulty.
Should a sadhak display his knowledge and correct those who teach wrongly?
The speaker asks all the sadhaks of Grihastha Tantra, kindly, not to display anywhere whatever intelligence they obtain. There is no need to stop anyone. Where you know especially that greater knowledgeable and scientific people than you are present, and wherever you speak you will be set upon to be beaten, cut and abused — what is the need? Leave it, let them take their enjoyment. Their life and their niyati has taken them there.
Why do people ignore correct advice and get entangled in such sadhanas?
The speaker says that just as some people's niyati takes them to such a place that even if Brahma ji himself told them to do the pujan of Vighnaraj Ganpati and all their trouble would go — and asked how to do the puja of Ganpati he would say offer durva to the Bhagavan, offer it by his 108 names — they still will not accept even Brahma ji's word, because their niyati is such. They will not accept. Niyati will make them suffer it and then be satisfied; they will suffer. And in just this way, the niyati of those whose complete destruction is to happen, such cursed people, will take them: they will get entangled in the sadhana of such devi devatas as cannot happen at all without vidhi vidhan, without parampara, without krama sadhana — it is not for everybody, but they will have it done.
Who the eclipse guru sadhana is for, and why a guru is not easily found
The speaker says this sadhana is especially for those who have no Guru and want to come onto the sadhana path, and also for ordinary people who want to do sadhana for the protection of their home, family and themselves. If a guru, or a guru to one's liking, is not being found, there is no need to wander: do this sadhana until a guru is obtained, and awaken these mantras for that time. Gurus are not found so easily, he says; it is the Prarabdha of some of our karmas that a guru is not being obtained. When that prarabdha is cut, Punya increases, strength comes into the Jivatma, the energy of tapas grows and punya accumulates, a guru will certainly be obtained. This sadhana, done in this time, he says, will certainly raise one's tapas and Tapo-bala.
Can a devi or devta be accepted as guru when one has no guru?
When knowledge comes to you and power comes to you, the speaker says, you will keep yourself motivated enough to stand before anyone — so you should have that much information. Asked whether one may accept a devi or devta as guru if one has no guru, he says: absolutely, it can be done and accepted; there is no difficulty of that kind. Take special care in uttering the pranav and proceed slowly.
What does the Dwadash Jyotirlinga Stotra accomplish?
What happens by it, the speaker says, is that first of all, of all the kayik, manasik and vachik sins — of this birth and of the past seven births — those which are the least strong, that is, those whose punishment you have to bear less of, or where some cutting is possible, where some relief can come to you, are destroyed root and branch entirely.
Why are we drawn to the bhakti of God?
Asked what karmas of ours make us attracted to the bhakti of God, the speaker says that attraction to bhakti happens first of all when suffering comes into life. When suffering comes into life we begin to see tantra mantra, we go towards katha and puran, we try to learn havan and offer bali and to know all these vidhi vidhans. That is what happens first. When God wishes to call us near him he begins to give suffering, and then we go towards him. The second thing is karma: when karmas become good, then too.
What does Ravan's brahmin lineage show about karma and birth?
When Ravan had to take birth in the rakshasa yoni — but who was his father, the speaker asks; his great-grandfather is Brahma ji, in whose brahma kul his birth took place. Even being a brahmin he had to perform deeds like a rakshasa, from a curse. In exactly the same way, when the deeds are bad, such a curse will be received, and taking birth in such a household and such a lineage one will have to perform deeds of that kind, and will receive that suffering.
Sadhana exists so that consciousness can know past births and cross Prarabdha, not to secure money, a job or property
Sadhana exists so that consciousness develops enough to know one's past births and cross Prarabdha rather than stay stuck. What people actually perform it for is money, a job, a good spouse and property — and by the time the body is old, only then the four Dhams.
The child shaktis are undergoing their own prarabdha, so the notion of being bound by mantra or tantra does not apply to them
A child's word only a child will accept. In their child form they are undergoing their own prarabdha — so do not apply the notion here that a mantra worked, a tantra worked, they were bound or not bound. If their death occurred in the womb or from any cause, that is their prarabdha, and it is the prarabdha of the family they are in that they had to go into that yoni. Our body is complete with five elements; theirs is of one, of the vayu tattva.
Why does one disciple get siddhi faster than another with the same mantra from the same guru?
The speaker says it happens all the time: two disciples receive the same mantra from the same guru, one gets siddhi quickly and the other does not. It in no way means the second worked less or will not get siddhi. The one whose punya was greater, whose prarabdha had already been cut, who had done the work before, gets the effect quickly; another gets it late. Every mantra gives a different kind of effect for each person, so one should not worry so much.
What upaya frees one from enemy affliction through the Kubjika kavach?
He says: do the kavach. For a kavach he always says that until forty thousand japa of it is done — a kavach, a satnam, all of this — the cutting of prarabdha and the receiving of its full effect will not happen by an upaya, given the present age. Increase the capacity of your tapa, and then any kavach or satnam will work.
Why can 1100 japa not produce a special effect?
He asks what special effect a person expects after 1100 japa. It may not even be capable of cutting the prarabdha of a single month of our own karma, because it will not be done with that much vidhi vidhan, no material substances are being used in it, it is an ordinary recitation, there is no assurance that the pronunciation was a hundred percent correct, and it is not being taken up from a guru. Many subjects enter in, and so it takes time.
What is the biggest thing a sadhak should remember about maya?
He says the biggest thing is that maya always walks along with a sadhak — remember it. On one side is Mahamaya; on the other side maya runs her own course.
Maya binds good sadhaks and does not let them wake
He says it even feels improper to say this, because people will not understand it or do not wish to understand it. But know the reality: good sadhaks are being harmed. However much one tries to wake a person, when maya binds him she does not let him wake. And if the person does wake, he will then fall from such a place that he will have to keep up the pretence for a lifetime, and real sadhana he will not be able to do.
What decides which form a sadhak is finally taken to?
He says that they will take you there for the form in which your rin stands. If in a previous birth you performed the upasana of Bhagavati Saraswati and it remained unfinished halfway for some reason, then in this birth, whichever devata's sadhana you may do, in time when you arrive fully and properly at your level, your aradhya of this birth will take you there and have that sadhana completed. They will not leave a rin standing.
Why does a person remain always unhappy about his past?
Asked by which karma a person remains always unhappy about his past, he restates the case: about the past, that I did good to him and he did great harm to me. That can happen. But when, after such thoughts, the buddhi becomes blunted, then difficulty arises. And he says he will add one further subject here, especially for sadhaks.
The more the involvement with society, the more the tapobal drains away
But the more involvement you have in these things, he says, the more your tapobal will go — whether you are a traditional sadhak or an ordinary sadhak. And when your involvement with society begins to grow and tapobal begins to decay, it will not be understood at present, but in the long term you will have difficulties. When five years, ten years, fifteen years have passed, the time in which you were to flourish and bear fruit will instead begin to run backwards, in the reverse order.
The effect passes into the kula parampara and falls upon the coming vansh
This thing happens in the kula parampara, he says — that is, in one's own kula, in one's own svakula, as well. And because of it, an effect falls upon the vansh that comes after. He takes as an example a household in which a grandfather or great-grandfather used to do sadhana, was initiated in some kula and was learning things — who in two or three years learnt the kramagat sadhanas very well, did some purashcharan as well, five lakh, ten lakh, twenty lakh, and because of that punya attainments came into his life too, whether materially or spiritually.
Confidence gained in a few years, applied to society, becomes interference in another's prarabdha
But the confidence he gained in those three or four years he now began to apply in society, he says. When it is given into society, how much is given, from what level it is given — one should give it after much thought and consideration. And when a man goes into this field, a great many ironies arise. Interfering in someone's prarabdha, he says: always keep it in remembrance — interfering in someone's prarabdha.
A siddh prayoga was used to save a child near death
For an example, he says, when Mohit ji's great-grandfather, who performed the sadhanas, had gained the capacity, some person came whose son was near death, in the state of dying. So he, applying the karma prayoga of the sadhana he had done, saved his son. The son was saved, he became well.
Whose karma is a child under thirteen bearing?
But pay attention, he says: if that child was under thirteen years of age, then at that time he was undergoing the karmas of his own mother and father. Up to thirteen years, the body's progress or decline happens according to the parents' karma — up to five years the mother's, and after that, for the remaining years up to thirteen, the father's. So it was according to their karmas that he was suffering.
Two jivas were interfered with, and in truth the whole family behind them
Now here interference has occurred in the prarabdha of two jivas, he says — and if it be seen rightly, in that of the whole family, because if harm had come to the child, harm would have come to the whole family. Now the interference that the great-grandfather has made will fall entirely upon him. This is karma; it has to be balanced. Kaal, he says, will not let it go.
One course is a purashcharan as prayashchitta, followed by nivritti through daan
There are two courses here, he says. Either, for the sake of prayashchitta for the karma prayoga he performed, let him do a purashcharan — that is the first thing, let him do a purashcharan. And let him bring about its nivritti by daan and the like; then it is squared and removed for him too.
Past punya keeps harm away in the present while the debt accumulates in one place
But because of his earlier karmas, his purashcharan, his japa and tapa, no harm is coming to him, he says. In the present there will be no harm — there is only growth, doubling by day and quadrupling by night. Now this thing will remain gained in one place. It has remained gained in one place; keep it in mind that this is never going to perish, unless it is destroyed.
Four videos a day leave no leisure for anything else, and the tapobal is destroyed
Now this same thing, for as many people's prarabdha as he interfered with and did not destroy — all of it has now collected in one place, he says. And in his lifetime he did no special work for its sake, because there is no time. If it is seen in the present perspective, there is no leisure from putting up four videos daily on social media. They are cutting tantra, giving mantras to others, telling sadhanas — performing many kinds of kriyas and destroying their own tapobal. They take up new things, but are not able to destroy their prarabdha.
What is the most basic rule of tantra?
He says that what he is receiving now is the fruit of his good karmas, and that these are not wrong deeds — they are good karma done for the protection of a jiva and of society; they have harmed nobody and are performing no maran prayoga on anyone. But, he says, the most basic rule of tantra is kriya-pradhanta. Here it is not a matter of bhav-pradhanta — keep it in mind, kriya-pradhanta.
Traditional people are safe as they are; the rest will have to undergo it themselves
Who is doing it in the present time, he asks. Those who are traditional are safe as they are, brother; they do not have much to do. And those who are not required to do it are doing it with great enthusiasm, putting this out daily, showing that. Who will suffer that? They themselves will suffer it, in this very manner. They will then take birth in the second or third generation. There will be no gati, because this is a matter of kriya-pradhanta, and it cannot be destroyed.
Whose burden is a shishya's karma?
He says this whole subject will in time fall upon one's descendants, the karma that remained accumulated, connected with the prarabdha of others — which is why Ramakrishna Paramhansa ji himself suffered it and departed; he underwent affliction. Many such sadhaks are met with, upon whom the burden of their shishyas falls: a sixth share of the shishyas falls upon the guru. If you are making someone a shishya, and he commits papa, then a sixth portion of it will come to you. To the wife half is given; to the guru a sixth is given.
The accumulated sanchit becomes a nimitta, a pin on which abhichar catches
And this very thing which will remain accumulated — as was Mohit ji's question, about the past or in any manner — these things become merely a nimitta for abhichar, he says; they become a pin. These accumulated things will at that time strike hard upon the mind and attempt to destroy those things, so that the prarabdha may be destroyed quickly. And the more its strength increases, the more the difficulties will increase.
The last shlokas of the third adhyaya of the Parvati Gita set this out
If you are a devi bhakta, he says, then read it in the Parvati Gita. Of the five adhyayas in the Parvati Gita, read the last four or five shlokas of the third adhyaya. What is the subject written in it? You will understand where the difficulty lies.
Up to what age do a child's papas not accrue?
Asked whether papas do not accrue up to fourteen years, he says it does not remain up to thirteen years, brother. The twelfth begins, the twelfth ends; between twelve and thirteen take it as fifty-fifty. Up to thirteen it is still not counted; it is counted from after thirteen. But going by the present time, he says, it should be counted from even earlier.
Speaking with even five people a day incurs interference, so the prayashchitta karma is done daily
What do you suppose, he asks — that with so many people whom he converses with here, or on Telegram, or on call, it is not so? If he has spoken with even five people, then for the sake of that the whole process will then be performed. Just as they discussed today, that when a sadhak interferes in prarabdha then the prayashchitta karma and all the vidhi vidhan should be done and completed intensively — so brother, all these things come into that. So absolutely do it daily.
Avichar is what prevents a person accepting what is for his own good
He tells the listener Jai Singh that he recognises him personally from how long he has been troubled, and that his difficulty should not go on so long. Had you kept doing it, it would have been destroyed by now. You become very confused — how much am I to explain to you? Do not become confused. The greatest negative thing about avichar, he says, is that the person cannot accept even what is said for his own welfare. That is the case with you as well. Do the showing and telling; let there be someone capable of that sort — but do it yourself as well.
Japa in crores may still give no result, because prarabdha stands in the way and the remedy is havanatmak.
A message used to come repeatedly from one gentleman that he had completed mantra japa in crores. The speaker says he does not know how much truth the man is speaking — may Bhagavati grant that he did it — but the prarabdha must be such that it is not giving effect. Such people should perform havanatmak prayoga in all these divine times: they should do havan with that very mantra.
Nobody can tell you your future, because the one who can look into kaal is removed from the world.
Pointing to a pinned link for a Shakambhari sadhana that he thinks barely one or two people have performed, he says that in life sin and merit both keep running: when punya rises all comforts are obtained, and when paap rises a man may be a crorepati and still be reduced to want of food. He says repeatedly that nobody has seen the future and nobody knows it; however great and capable a sadhak may be, nobody can tell anyone's future with accuracy, because if that divine quality and divine shakti for peering into kaal is obtained by someone, he is separated from the world — so nobody tells that thing.
The aim behind those healings is held to be the spread of the faith by any means.
Their chief purpose, he says, is to increase their own religion — Christianity should spread by any means, whatever else happens. Beyond that they think of nothing. They use those shaktis here to cure others; there is so much capability in that negative power that it cannot change prarabdha, but it can create an illusion for them for a while — a year, months, six months, one, two or three years, that much power it does have. Old things have capability, and in that manner these people do it too, but in front there is a full white coat.
What happens to a person who helps another bear his prarabdha?
Sanatan culture says exactly this, he answers: that if any human being is in suffering, then help should be given to him. This is your responsibility and mine, this is our samskar. That became one subject, and it should be done. Ordinary help — as we do it financially, as we do it physically, or as we include them in our prayers — that far it is all right. But if you are asking with reference to the subject of tantra, then the subject there becomes different; there the subject of giving assistance becomes something else again.
Why do the remedies keep failing for such a person?
Those who face this kind of problem have had their prarabdha formed in that way, he says. For one thing, the time is already over. And the second and biggest thing, which he says again and again, is that their enemy side is fully and completely active. The more active the enemy stays, the more suffering you will have; and if you do not reach up to that activeness, the suffering will fall on you.
If we accept the Mata and still have so much sorrow, why does she not listen?
To Neha ji he says this question becomes one of a different kind. All of us who do the seva of Jagdamba should never say that she does not listen. He says this again and again: whenever you have lit even one agarbatti, whenever you have offered even one coconut or one bhog in the name of Jagdamba, she accepts it — she is Mahamaya. She is the adhishthatri of the whole of creation; it simply cannot be that she will not listen. You and I cannot understand in which form she is listening. What you want directly does not happen. And one should never say: we did your puja, we did your seva, why is there so much sorrow, why are you not listening. He understands that it comes out of the mouth because of suffering, but afterwards one should accept that whatever is happening, Jagdamba is doing only good.
Will suffering ever end in physical life?
In physical life, he says he keeps saying, all of us have taken birth and there is a body of a human being. As long as we have a body and death does not occur, sufferings will keep coming. Today the cause of suffering may be money; tomorrow money will be there and there will be suffering of health. If money and health both come, then perhaps the children will not listen to you, the husband will not listen. Some suffering or other will keep coming like this.
What if you think a siddhi will let you hold the world in your fist?
To those who think that we are doing the seva-puja of Bhagavati, or that some siddhi will be obtained, and then we will hold the whole world in our fist and it will be as we wish — know this, he says: even if you do perform an act of this kind, you will have to suffer all these things by taking birth again. So even if you become capable, even if you make things siddha, you should never use it for yourself in this way. One should stay within limits, and rather than ever using it one should surrender it to them: Jagdamba, do as you wish. If you wish to give suffering, give it — but also give the capacity to bear that suffering. Only that much should be done.
Do the karma and do not worry about the fruit
To the comment that it depends on one's own work and karma, he says that then what is there to think about — do the karma. Do not worry about the fruit.
Doshas of conduct occur with almost everyone in the Kaliyug through the mahashraap of Shukra and Chandra
Doshas relating to conduct, the speaker says, occur with almost everyone in the Kaliyug. He points to an earlier post on his channel and website titled the mahashraap of Shukra and Chandra, saying that reading it will make clear how the dosha attaches; that dosha is present in nearly every house for one reason or another.
No one can know your own wrongful deeds better than you yourself
Another matter comes, relating to charitra. When we examine our own life, the speaker says, we see how many wrongful deeds we have done — and no one can know more about you in this regard than you yourself.
Are relationships before marriage a charitra dosha?
The speaker says that up to the age of twenty-five, or twenty-five to twenty-eight, a person moves about a great deal and has relations with many people — men with women, women with men — and that these are normal things nowadays. The dosha of mantras that arises from that is what he then discusses.
Why does a mantra give no effect when prarabdha has already formed?
When you came to know the truth of life and marriage took place, and troubles then began, the prarabdha already formed has to be undergone — and at that time the mantra will not give you its effect. You will never disclose your own truth, the speaker says, and nobody does; but learn to accept the truth of what has passed, and its prarabdha.
What happens once the prarabdha is genuinely cut?
Then, the speaker says, the prarabdha will be cut in the true sense; and when it is cut, the anguish of your life will also come to an end.
Is the fruit of sadhana within the sadhak's own authority?
To the complaint that no fruit is received, the speaker answers that the fruit is being received, but that thing is not visible to you directly in your life — and that thing, he says, does not come within our sphere of authority at all. The fruit is simply not in our own authority.
Does a repeating eighth-house pattern across generations mean anything?
A listener reports Ketu and Mangal in the eighth house in his father's chart with Kumbh lagna, Rahu and Mangal in the eighth in his own with Simha lagna, and Shani and Mangal in the eighth in his son's. This is absolutely not a coincidence, the speaker replies; the lagna may be anything, but Ketu-Mangal, then Rahu-Mangal, then Shani-Mangal in the eighth is not chance.
Why are tantriks so often weak in money?
A listener observes that every tantric he has seen is weak in money, having shaktis but very few sources of wealth, always needing help from others. The speaker calls it a very correct observation, and adds that you will also have seen tantriks who progress greatly at first, with heaps of money, until a time comes when they, or their next generation, are completely ruined.
If the head of a house is steeped in sin, must his sons bear the fruit?
This absolutely happens, the speaker answers: if the chief person of a house is steeped in sinful deeds, then whatever sons there are, whatever later kula there is, have to undergo it. But those sons will also be undergoing that fruit according to their own karma.
Does the grace of a shakti mean an end to suffering?
The speaker says he repeatedly states that prarabdha is in its own place; Mahadev too kept his leela of having to lose one of his wives, so what are we that suffering will not come into our lives. Do not think that because there is the grace of a shakti you will have no suffering — you absolutely will. But keep the trust that she is there.
Why does Krishna not act against those who malign him?
Krishna will do nothing, the speaker answers; Krishna is himself the one they call Ranchhod, and the Kaliyug is running. What is impossible for God? He can do it whenever he wishes, but he is enjoying the leela — and we and you should enjoy the leela with him.
Is the avadhoot state attainable by a lakh and a quarter of japa?
The avadhoot state is not so easy that you will do a lakh and a quarter or five lakh japa and your state will become like that, the speaker says. Speaking plainly, he adds, we too could make and upload videos on YouTube saying that five lakh japa were done and such a thing happened — but believe it, after five lakh japa not a leaf stirs. It is not that easy.
What does the first sadhana actually accomplish?
You will not have all your suffering ended, the speaker says, but samarthya will be given to you. Their support will come; they will bring out the path by which you may get free of all those things. And at present, when you do your first sadhana, the papa of earlier times will be washed — from where, he asks, would the avadhoot state be attained by you?
Should an anushthan be done to cut severe accumulated karma from a past life?
A listener says it has been told to him that very bad karma accumulated in a past life is going to bring affliction — that in a manner of speaking he will come to bed — and that for its cutting an anushthan has been prescribed, for which he has been given mantra Diksha. Yes, certainly do it, the speaker answers.
Result of the kul havan: the kuldevi's darshan in a dream, and repeating the prayog if nothing happens
The speaker says that if this much is done, the Kuldevi will one hundred percent give darshan in a dream within the span of the prayog; one will at least get the guidance that the Devi is there, will understand whether she is pleased or not, and will receive guidance for what comes next. If nothing happens from one round, he says to wait fifteen days and begin again from Poornima, and not to give up after one attempt: if one's Prarabdha is such, if great mistakes or offences were committed, the punishment will also be of that measure, and many offences are ones people never speak of. He says the prayog costs little and nothing much is lost, but a great deal is gained.
What is the difference between a sadhak and a god-gifted bhagat?
A sadhak learns and does a thing by his own labour, out of the sadhanas, and then advances slowly, after falling however many times. He falls for many reasons — sometimes because of his own mentality, sometimes because of his ahankar, sometimes when things were about to be attained and, coming very close, because of his own bhagya, for numberless reasons.
What is to be done to cut the greatest tantra kriyas?
There are a great many vidhans and they have been told, he says. But remember one thing always: whether a tantra vichar is being done upon you, whether a dosha of pishaach or pret is attaching, whether a deva dosha is attaching, all these are joined to our prarabdha. And our ordinary anushthan is in that proportion — only then does its cutting take place.
With a smaller anushthan behind it the effect is less, or does not fall at all
But if someone has done a smaller anushthan and does this thing — as someone who has done only a sava lakh japa, and he does the japa — then its effect will fall less, or will not fall at all. So it depends on how much strength of japa and tapa you have, and, for the person before you who has this affliction, how much distress remains to be received according to his prarabdha. It depends on both these things.
Can a disease already present in the body be destroyed by sadhana?
When a disease has already arisen in the body, the speaker tells Aman Arora, the avichar is destroyed but the disease is not destroyed. If it has damaged some organ, it is not possible to set that right again.
Dattatreya's sadhana needs diksha, but his sharanagati is open
The speaker says that one who takes Bhagwan Dattatreya along should jap his Mala Mantra, which is on his channel; this is what comes before the arambhik sadhana of Bhagavati Pitambara without Diksha. He acknowledges that Dattatreya's sadhana too requires diksha, but says he is the param Guru: if a guru is not being obtained because one's Prarabdha has not yet formed one, then at the very least his sharanagati should be accepted. How the preliminary Dattatreya sadhana is done is told in full in a video on his channel; the sadhana of Guru Gorakhnath and the Navnath is on his Siddh Sabar Vidya channel, and one of these preliminary sadhanas should be done first.
Grace of one's own kula shakti comes faster than that of outside deities
The speaker says it is well known that with all the powers that lie outside one's family it may take time to obtain their grace, but if one has correct knowledge of one's own kula shakti and serves her, her kripa-drishti can reach one within a moment. He adds that even there the prarabdha built by one's own karma does get in the way and has its effect somewhere or other. The case story he tells, he says, is meant to make the listener's faith in the shaktis and principal deity of their own kula firmer.
Knowingly continuing an offence for years exhausts ancestral punya and lands the offence on later generations.
He says it can never be that no ill effect will come if you knowingly do what you know to be wrong and take pleasure in it, saying it has caused no harm in five, ten or fifty years. Whatever punya karma your ancestors did is still with you and is why you stand; the day it is exhausted and your own crooked deeds awaken, your generations will suffer and will ask what offence they ever committed.
Why does a rakshasa turn asuric after gaining power?
The speaker says he has always said that rakshasas live by much vidhi and niyam until samarthya is obtained, and that after samarthya and the boon are obtained they assume their asuric nature. They are cursed, and a curse must have its effect on them.
Can the distress caused by insulting scholars and committing offence ever be undone?
He says that for coming out of such distresses there are a great many paths made; it is not that the distress can never end — but only if you wish to act. How you receive an instruction, how you understand it, and what your reaction to the action is, is what changes your life.
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.
When the mantra is used for such a person, his akshaya sin meets your akshaya punya and both are destroyed.
The speaker says you do not know what sin the man has come with; you are seeing only his distress, that he is in trouble and has taken refuge, and so you will use the mantra. Then by your use of the mantra his akshaya sin attaches to you, comes level with your akshaya punya, and both are destroyed — and you are reduced to zero, while saying that your punya was never exhausted.
Why do siddha rishis and munis use mantras so little?
The speaker says punya will prevail only when you have done many akshaya punyas; if you have done one and he has come having done an akshaya sin, your akshaya punya too will be destroyed here — because you are performing a work joined with adharma, interfering directly in another's prarabdha. That is why the siddha rishis and munis use mantras very little. They take the Lord's name and his sharanagati in everything, they will go on suffering distress and weeping but will not quickly do prayoga; they are destitute and impoverished but will not do prayoga straight out.
If ten relatives were asked to do an anushthan and some did not, what of it?
A listener says he phoned ten relatives to do an anushthan of the Mahalakshmi Ashtakam and one or two did not do it. The speaker answers that if all ten did it, then everyone would become a crorepati; and if everyone became a crorepati, the challenge among themselves would become quite tough. That is why, he says, Bhagwati too runs her maya — how would she have everyone do it?
May one do an anushthan for a married sister?
The speaker says one may absolutely do it for one's own sister, there is no problem in it. But the direct problem relating to her field should be tackled properly. The subject here is of wealth, since her money-related problem is very great; and this has arisen after marriage, with in-law troubles, so it will not be her problem alone — there must certainly be some problem of the house into which she has been married. So the whole root should be examined there.
What of the claim that pitr dosha does not exist and only japa is needed?
Asked about a widely followed sant who says that pitr dosha is nothing, that any dosha or illness is one's own karma from a previous birth and one should only do japa — and whether treatment should therefore not be taken — the speaker says the answer has been given many times, and that the sant is not greater than the Shankaracharya Maharaj, who has mentioned this subject with proof. It is true that it is the fruit of one's own karma, but the means for it have also been stated: what the causes are behind the dosha arising and how it is remedied. The whole matter will not come out by nam jap alone; if it did, why would all these subjects be discussed?
What decides the nakshatra a child is born in?
When we take birth, it is according to the pre-determined karma — whatever karma we performed in earlier births — that we obtain this birth's kundali, that is, the nakshatra we are taking birth in. And according to the presiding deities of that nakshatra, its graha adhipatis and its rashi, an effect falls not only on us but on our whole family.
What happens to a child's past-life memory?
It is said that after becoming about sava varsha old — that is, one year and three months, fifteen months — whatever memories of past birth a child has slowly and completely come to an end. The body has been newly taken; the atma is the same. And along with that atma go whatever siddhis, whatever japa and tapa, and whatever good and bad karma were attached to it.
How far back in a kula can an unfulfilled atma lie dormant?
It may be from two or three generations before yours, the speaker says, and still be there. It has not obtained its gati and mukti. It may not have been activated at all earlier — it did nothing, it lay quietly. But at the time of somebody's birth it became activated. And if some person had been the cause of that death and has his own prarabdha to undergo, he will again come and take birth in that very house, and this unfulfilled atma, tied to earlier karma, will attach itself to him.
What does the recitation of the Brahma Kavach actually do?
What is happening by the recitation of the Kavach is that prarabdha is being cut. You are taking Bhagavati's name so many times, saying: O Bhagavati, protect me from this side, protect this limb of mine — of each separate form. So by that naam japa, and because it is a Brahma Kavach, a kavach spoken from the mouth of Brahma, all these things are cut by their effect, that prarabdha is cut, and doshas of this kind are removed.
Is a guru obtained because of past karma?
The truth is exactly this, the speaker says: a guru too is obtained on account of past karmas alone, and the guru has a bond and relationship across births. When we begin to set our prarabdha right, the obtaining of a guru occurs. Beyond the physical guru there is the grace of the guru mandal; and when the guru mandal bestows grace, the importance of the physical guru becomes something else there.
Results obtained at once leave nobody to save you when you get stuck later
The result will be obtained, it will be obtained at once, the speaker says — but when you get stuck later on, there will be nobody to save. People begin to balance it out somewhere. Whereas if the result is not being obtained and even so we hold on to her alone, then let her wish arise even a little, let her cast her sight even a little, and the work is done — and when she does the work you will be blessed; then you will not have to think.
Does the shakti of a past life's sadhana travel to the next birth?
Asked whether the shakti of a past life's sadhana runs on with the next birth and how it is to be awakened, the speaker says that when you take hold of any one sadhana and proceed, then whichever shakti remains with you will awaken by herself. He has explained this subject before too: how, by doing any one sadhana, another shakti or yogini bestows her grace.
Why is a man who always worships Hanuman still caught in trouble?
He answers that he cannot state the cause — the cause is your own karma, and its prarabdha, that you are stuck in trouble. And you are worshipping Hanuman so that he may take you out of trouble. Do you serve your parents only so that no trouble comes to you? Do you feed them in old age only for that? Is there so much self-interest? That we have suffering in our life and therefore we do puja is no argument at all; it is an unrelatable matter, of the kind that says all your troubles will be solved in one minute — meet the Baba Bengali expert in shamshani ilm. Do not let anything of that kind come within you.
Are the Mahavidyas the Parashakti who need no support?
To a listener asking whether the Mahavidyas are the Parashakti needing no alamban, and about the eighteen-armed, ten-armed and eight-armed Devis, he says only this: how much samarthya is there in you and in me? Do you have the samarthya to please even an ordinary lok devi-devata? Forget the eight, the eighteen, the ten arms for now. What will be got from their seva-puja, what can and cannot happen, what the matters are — in the state you are in, instead of changing deities, do the seva-puja of those upon whom you are focused, in the proper way, and do the sadhana well. All the base has been given to you already; why are you anxious?
Whose karma is behind present suffering, and from what age is it counted?
The question is wrong at that point, he says — it is reaching Bhagwan. But what we are undergoing at present, the suffering we are getting, has behind it our earlier karma. And earlier karma does not necessarily mean what you did five years ago or in childhood. Up to the age of twelve, whatever we do simply has no account kept of it — it is a thing outside the account, out of syllabus. Bhagwan Chitragupta does not write it down anywhere; he says, he is a child, a boy. The katha of Mandavya Rishi lies behind this. But from the age of thirteen, whatever good and bad work we do for the rest of life, an account of that is kept.
Why does suffering come when we know of no sin we have committed?
Understand it this way, he says. You do japa at the time of a grahan; it is said that japa of any mantra at the time of a grahan brings a thousandfold fruit. In the same way, in any birth and at any time, when you do some punya work at a special time — doing japa while on a teerth yatra, doing it at the time of a grahan, on a river bank, in an ekling Shivalaya — your punya increases a great deal. Now, having increased, it too must be undergone. So you obtained the manushya yoni, your karma of punya is in udaya, there is happiness in your life. And you have at some time also committed paap. What we do first is exhausted, its punya is exhausted; then the paap runs for some time; that is exhausted, then punya runs. When the paap rises, when the time comes for its fruit to rise, that is when the troubles come into life.
The answer is set out in the Gita's fourth to seventh adhyayas, read in Hindi
The answer to your question will be found very well in the Bhagavad Gita, he says. Read Karma Yoga and Bhakti Yoga, these two chapters in the Gita, once; from the fourth adhyaya up to the seventh. Read Jnana Yoga, Karma Yoga and Bhakti Yoga, these three or four things, in Hindi — do not go into Sanskrit; he has said to read it in order to understand it. The answer to your whole question will be found.
What should one ask instead of asking whether Bhagwan hears?
It is not so that if we do it ten days and the trouble did not go we will leave off doing it. Somewhere our paap karma have risen and we are undergoing their fruit, and that too has a time; when that too comes to an end, our punya rise and we move forward — and for that too it is Bhagwan who shows kripa. So do not think that it will not reach Bhagwan. Ask instead: there is a bandhan in tantra upon the devata, how will it break, how is it to be removed — that he will tell.
It is the Gayasur attitude — sin freely, then take darshan for moksha
He says a man may seize another's wealth, take someone's money, do wrong to someone, do wrong to a girl, and then, when tantra prayoga is done upon him by some enemy, run for refuge to Balaji and complain that Balaji could not do anything. That has become the Gayasur story: Gayasur took the boon, so go on, commit sin, take Gayasur's darshan and you will get moksha. People have understood it so — but Bhagwan too is very clever; he sets right those he sets right, and those who are not set right are not.
Why do those particular paths pacify Shani?
Because Bhagwan Shani's aradhya is Narayan: he did Krishna ji's puja, did Krishna ji's seva, and going to Goloka he obtained peace; he does the seva-puja of Krishna in a special way, and so by Krishna's name he will obtain peace and be pacified. He has given Hanuman a boon, so if you do Hanuman's seva-puja you will get peace. He is Shiva ji's disciple, so if you do Shiva pujan you will get peace. And above all of these, if you do the seva of Jagadamba no graha will trouble you in this way; the prarabdha happening is a separate matter, but the pain that comes from the grahas will not come.
Why is tantra not written down word for word?
Because tantra is a subject of anubhav. In Agama, every single thing is not written word to word and you will not find it written word for word. It is an experience that a guru gives his shishya, and that shishya gives his own shishya, and so the vidyas keep running in sequence.
Does death on a Ganga yatra or in the Ganga give mukti?
He says that if one sets out on the Ganga yatra and on the way, for whatever reason, the body is left, then his mukti should be understood; and on death in Ganga ji mukti certainly occurs. But it must be the kind of death that is natural. If someone goes and commits suicide, he does not get mukti. Someone who deliberately kills himself does not obtain mukti even by going into Ganga ji.
Can a destiny read from the five fingers be changed?
Asked whether the bhagya seen from the five fingers can also be changed, he says that as for bhagya, what is written can be erased only by Bhagavan Tripurari. Neither you nor I can erase it. All that is written can be erased only by Bhagavan Shiva.
Why marana can reach a devout household: prarabdha, rinanubandha and half-hearted surrender
Take a home where everyone does puja-path with bhaav, deities have their place and deity trees are planted — and a marana prayoga is being done. The speaker says such enemies are our own prarabdha, and our seva-puja protects us; but if some offence grows large, our punya's capacity drops, theirs grows stronger, and a rin-dosha or rinanubandha with them ripens, then death or suffering follows, since karma is give and take. Full surrender to Jagdamba — "protect or kill, your will" — is the one exception, but we only take sharanagati when emptied by calamity; while wealthy we surrender half-heartedly, saying "yours, Maiya" while inwardly it stays "mine". So when the rinanubandha is about to fructify, our punya shrinks on its own through delusion and our own mistakes, and the enemy's prayoga succeeds.
What if no Guru has been found in this birth?
That in this birth we have not obtained a physical Guru in no way implies that we had no Guru in our previous births. Always remember this — and so, being at ease, complete what concerns your own Guru.
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.
Whose fault is it when years of japa produce nothing?
The speaker's analogy: if we keep failing the exam we cannot blame the teacher for not teaching properly. If ten children pass and top by the same teaching and we fail every time, some fault of ours must be occurring. That fault is to be corrected, and our own application and effort increased.
Serving the pitrs, the devas and living beings cuts prarabdha and brings sadbuddhi, atmabal and medha
The speaker teaches that as soon as you begin working for the Pitr of your own kul, doing work for the devi-devtas, and serving living beings, Prarabdha starts being cut immediately. As it is cut, sadbuddhi begins to come; then atmabal arises within you; and when atmabal comes, medha buddhi develops — the sense of how to go further on this path so that the work becomes pure. His example is the family in the case, which by Jagadamba's Kripa got the sense to learn the Gita's 11th chapter in Sanskrit.
Two sava lakh anushthans can be completed comfortably now, and the body may not support you when the time returns.
He says two sava lakh anushthans will be done very comfortably this time, and life will change; Mahadev will certainly show some kripa, something good will certainly happen, and one does not know which prarabdha may be cut or which path may open. If you must look only at profit and loss, then look at it that way too: right now there may be strength in the body to sit cross-legged, but this time will pass, and one does not know when it will come again or whether the body will support you.
Why do prayogas done for others work while one's own do not?
He answers the common complaint — that when it is done for another it happens at once, but for oneself it does not — by saying this is exactly the reason. Before doing it for another, before interfering in his prarabdha, at least see whether he is right or wrong, in what state he is, what has happened with him. Having learnt all eight patals does not mean you do everything instantly, anywhere. Learning the whole mala mantra does not mean you have got the entire vidhi vidhan and are a good sadhak. Avoid doing a prayoga at once; first observe the state of the person before you.
Why should a prayoga never be done directly on a person?
He says the person may be in the wrong; his own deeds may be the reason he is receiving such a punishment. Do not do a prayoga directly — he always forbids it. Those who have their own ways will do as they do, and there is no dispute about that. But if you are walking by his way and his vidhi vidhan, then he will always forbid this, because he does not wish you harm: you have laboured, sitting for five or six hours at a stretch at night and in the morning, year after year, and spent money and time — and when that begins to go fruitless, he will feel worse than you.
Why must a prayoga be done through the ishta in a temple rather than on the body?
When the other person is in a right state, do it; when he is not, have him make a plea for forgiveness. Then do the prayoga through the ishta, in a temple and the like — do not do a prayoga upon the body. What happens with a prayoga on the body is that the other person's prarabdha shifts straight onto you and its motion begins in you. When you do the prayoga vidhan in a temple, it happens through Mahadev; there we take the sankalpa saying: Prabhu, your will. If you wish it — that is all. May this task be accomplished; for that purpose we are doing here the japa of the siddhi we had made. He says they do not use the word prayoga there.
Why should the rules of sadhana be followed slowly?
Those who do not follow these rules and say they do it their way and this happens and that happens — you do not go and check whether it is really happening or not. Those who do not go by the rules have to suffer great grief and hardship in the course of time. He forces the rules so that whatever happens is permanent, even if slow — a cure such that we do not again get caught in the same sin. Those who get results instantly, he says, can change their path instantly: they will say they have become pure vegetarian because they had a task to accomplish, and the day after tomorrow, once it is done, they will become non-vegetarian again. But whoever had to observe vegetarianism for five years, and whose task was accomplished more than fully after five years, will think before becoming non-vegetarian again.
Does devoted spiritual practice offer protection from abhicara attacks?
The author states that an individual deeply engaged in spiritual practice and closely associated with their chosen deity possesses a certain degree of protection from negative occult attacks, though pre-destined karmic events (prarabdha) can still affect them — sadhana is said to considerably minimize such effects by gradually eroding remaining karmas.
Why does the speaker say the trikon parikrama is necessary?
The parikrama of the trikon is very necessary, he says; only when you perform the trikon parikrama will we be freed from the debt we carry. He clarifies that he is not speaking of financial debt but of the debt of karma, of prarabdha, because of which people are suffering — going there, he says, one will be freed from it.
A twelve-year dacoity case ended after one trikon, in an account of a disciple of Kinaram Baba
He recalls a post he will put up, of a story he cannot recall correctly — it was of the disciple of Kinaram Baba, of Bhagavan Ram, or perhaps of Vishal Baba, one of the two — in which someone had a case of dacoity or something running against him for twelve years, and only one trikon was performed, and in that single trikon everything was done. It could have run another twelve years, he says, but by performing the trikon the prarabdha was destroyed at once, because its fruit is immediate.
Who is blamed in a family when misfortune comes?
Those who speak ill of tantra, the speaker agrees with a listener, are the very people who go searching for tantriks when a certain time arrives. When something good happens in life it is by my own punya and my own glory; when something bad happens Bhagavan is doing it; and when something worse happens, it is because of the family member who does puja and path. A boy or girl in the family who does much puja gives the family strength, he says — but if anything bad begins, everyone starts blaming that very person.
To ruin someone's life is a very great sin, and the toxic senior who torments juniors bears it.
Before leaving the job, make one attempt, he tells Vijay Lakshmi ji. To ruin someone's life is a very great sin. Seniors of this kind, who display toxic seniority, trouble juniors and play with their careers, suffer very thoroughly when the time comes; and if not they, then their own children suffer greatly — and when the children suffer, the father is the same man. You will have seen many such people, he says: his father was a great officer, and the son turned out such a wastrel that he threw into the dust all the money and honour the father had built.
Can havan be performed without one's wife?
In a Vedic havan she is needed, the speaker says. In a tantrokta havan which people perform themselves, it has been written in many places even in the tantrokta texts that if you do it together with your vamangi, that is with your dharmapatni, you will obtain greater fruit. So if you are doing that kind, then do it with her. If she does not have the interest, do it yourself.
What do people do when months of japa give no result?
The speaker describes the pattern: you did eleven malas of some deity's mantra, you kept it up a month, two months, six months, and the time is so bad that no effect at all is falling upon you. Then you sit and begin speaking wrongly about the mantra, about the deity, about the one who told you the mantra. We do not try to look within ourselves.
How is present karma related to future prarabdha?
The speaker takes the example of a pregnant woman who does not take proper food and does not look after her garbha: if a deficiency then arises in the child that is born, your whole life will go in making it up, and the deficiency will remain within the child lifelong. In the same way, he says, our present karma is at this moment forming the garbha of the future — it is building our prarabdha.
What does karma vipaka say about unauthorised mantra japa?
The speaker says karma vipaka will be found in every Purana, and that on reading it you will find that one who, being unauthorised, does the japa of these mantras takes birth as a donkey for many births. That is karma vipaka. You are hardly going to go and watch it — but at least you would know.
When does a jiva come to know of its past births?
For that, the speaker says, go to the Shrimad Bhagavad Gita, and then read the Parvati Gita: it will be written there that when the jiva is in the mother's womb, all the gati of all its previous births comes into its remembrance, all of it stays in its memory — how many times it took birth — and there it performs the garbha stuti, saying that we took birth so many times and our condition was such, we did such and such wrong deeds, this time we will not do so, this time we will do the aradhana of Bhagavati. This happens particularly when a person comes into a human womb.
How does a person actually come to detachment?
This thing, the speaker says, will only happen when, after knowing the truth, its practice is done. And according to him, life itself teaches it. When blows of every kind fall in life — when the very one for whom you have put down your life insults you, or humiliates you in that way — then it will seem to you that yes, this world is perishable. As for how people move toward adhyatma: when something happens with a beloved and they become detached, when deceit is received in love they become detached and they go; they go toward vairagya where deceit has been received. If this thing happens of itself, it is a very great matter — in today's times a person does not become steady without taking a blow.
Two negative comments are enough to end a beginner's motivation
It is not a matter for anger, the speaker says, but a matter for explaining, so that people understand: a person becomes motivated to do some sadhana only with great difficulty. And he is still only thinking that he must do sadhana when, by hearing and reading two or four negative things, by reading the comments, that person abandons his hope. This same thing is in the Shrimad Bhagavad Gita — this is the mahatmya of the eleventh adhyaya. And in the mahatmya of the first adhyaya which they had read: there was a man of knowledge, but he insulted everybody and kept corrupting everybody, and afterwards what degradation befell him? This is what happens from doing all this.
What happens to one who turns another away from the bhakti marga?
So if you are removing somebody from the bhakti marga, the speaker says, if you are removing him from the bhagavat marga, then you are yourself building your own coming prarabdha. This much only was his attempt — to put it into your subconscious mind: brother, wake up, do not commit an offence.
Can a poor financial condition be blamed on the paath itself?
The speaker says this thing does not fit together — that we do the paath of the seventh adhyaya and the financial condition is not right. That is, you wish to say that difficulty is occurring on account of the paath of the seventh adhyaya. Change exactly this thing, he says; this is where the dosha attaches. The condition is not from the seventh adhyaya or any other cause but from one's own karma: if those who are like your in-laws or your parents keep such behaviour toward the pitrs, from where will the financial condition become good? What the father did, the son too will bear.
Loans are taken for liquor and gutka, but a cheaply arranged puja draws the family's suspicion
People will take loans for liquor, chicken and gutka and consume them, the speaker says; they will go on credit to the wrong place to extinguish their kaam vasana — but when you wish to have the greatest of pujas performed at a limited expense and to do good, then they will suspect you. Let them, he says; let it be, sir. Those for whom it is happening know; those who are having it done know; the one who is doing it knows; how much is happening is known — and Jagadamba is knowing it.
Increase your strength, or carry it until time wears it away — nobody's life is easy
Nobody's life is easy, the speaker answers: everyone is carrying it as a burden in his own place. We cannot run away. It is the prarabdha of our karma that it has become a burden. To make the burden light there are now these options: either increase your own strength and so make the burden light, so that however great the burden be we do not even come to know of it; or else go on carrying it just so, taking as little of it as possible. As time passes the burden will wear down and be finished. These, he says, are the options you have and that he has.
Fruits of the Datt mala mantra anushthan for new and old sadhaks
The speaker says every sadhak, new or old, should do the japa, prayog and anushthan of the dattatreya-mala-mantra. For a new sadhak, he says, the first result is that the bad Prarabdha built up from past earned karma is cut; then Tapobal grows within, and protection is obtained in the future.
Daily japa vidhi of the Datt mala mantra
The speaker says the sadhak wears yellow or white cloth, or bhagwa (saffron), and sits on a Kusha Asana or a yellow asana. The Sankalpa is taken for Dattatreya's supreme kripa, the shaman of all bad prarabdha, the rise of punya, a guru in physical life and full success in the sadhanas to come; water is offered, and then the dattatreya-mala-mantra is recited 108 times on a panchmukhi Rudraksha mala. The Viniyoga and the opening shlokas are done only once, he says, and the japa is offered into the Lord's right hand. If no vigrah or yantra is kept, the same is done before Sadashiv's vigrah or a Shivling with a lamp lit, and the japa is offered to him.
What happens to those who let the nights of Holika pass without doing anything?
He says they will be fools who leave them empty. Those whose fortune is about to change into misfortune will abandon these nights by one means or another. These are the nights in which, if a person is lying flat upon the ground and some shakti so much as glances at him and gives kripa, in a moment he is carried from where he was to somewhere else entirely.
Does an anushthan for a particular problem remove it completely?
Asked whether performing an anushthan for a specific problem uproots it completely or whether it must still be borne in future, he answers that if the prarabdha is left in a very light measure, or a small problem remains, or one that can be discharged up to a level, then the anushthan too will be of that same kind.
What are the three grades of anushthan?
The anushthan too is of three kinds. One is entirely ordinary. The second is of a high grade, and the third is of the ugra grade. Which one you are doing, and what your prarabdha is like, will decide the result.
What does the most ugra anushthan accomplish?
If you perform the most ugra anushthan with full observance of rule and vidhi, so that not even one rule is missed and everything laid down is done as the shastras prescribe, then even such things become successful as were not written in your fate. Any problem there may be will be removed.
What do the high and ordinary grades of anushthan give?
If you do the high grade, it may be that you have to bear a little, or else the circumstances become favourable to you and it is cut without your ever knowing. If you do the ordinary one, in that a solution of the problem is obtained up to a large extent, and some things, according to prarabdha, you also have to cut through yourself.
Sitting for Bhagwan continuously at a fixed time is all that is asked of the sadhak; the fixing of the mind rests in the deity's hands
The same thing, he says. When you are doing the name of Bhagwan, even though your mind is elsewhere and you have no practice, you are at least sitting for him continuously at a fixed time. And the fixing of the mind is in his hands: where your prarabdha was so composed, or where you became surrendered towards him and it was his wish that the mind should settle, then with a single glance you will be left as his alone, and you will cross the endless ocean of this endless world.
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