Sahayak Shakti
Every question on the site tagged Sahayak Shakti, each answered from a timestamped source rather than a summary written from memory.
The auxiliary or associated divine power of a household deity — such as Bhairava for a Goddess, or Rama for Hanuman — whose refuge is sought first when the primary deity itself is found to be occult-bound and unable to bestow grace.
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Why a creature sacrificed at a Jaagrit Peetha is freed from its species
The speaker says that under the rules of Bali at a Siddha Peetha, the peetha is a Jaagrit Peetha where the practice has run from before, so whichever creature is sacrificed there somewhere gains release from its very species. He says goat, sheep and rooster are creatures of the Yaksha clan whose onward passage does not come quickly; it is said that after death they are born again and again in the same womb, and their passage is often obstructed. Through Bali, he says, their passage happens, and the retinue and helper shaktis of Bhagavati present there, whose satisfaction comes only from blood, are also satisfied by the blood of these yaksha-clan creatures.
First remedy for a bound deity: refuge in its sahayak shakti, with Bhairav for a bound Devi
Once you know or sense that your devi-devatas are in bandhan, the speaker says, the very first thing to do is to take refuge in the Sahayak Shakti — the helping powers — of that deity. If a Devi is worshipped in your house — any form of Bhagavati, any partial yogini, any devi-tattva — you should take refuge in Bhairava ji, do his anushthan and invoke him. If the situation is very adverse, do the anushthan of the Bhairav of whatever Siddha Peetha is near you: for someone in Kolkata, where Bhagavati Kali sits at Kalighat, that is Nakuleshwar Bhairava. Go there and pray with the Bhairav stotra, the shatnam, the kavach and deep-daan in his name. After doing this there for some time, do the same process at home too, and the bandhan will break.
Minimum one mandala: 41 days of joint puja of the bound deity and its helper
If the trouble is very great, the speaker says, a person should do at least one mandal of puja, taking a Sankalpa for it; one mandal means at least 41 days. In it you worship jointly both whatever shaktis are yours — the devi-devatas of your own house — and the one whose help you are taking.
When does an otherworldly shakti start helping a sadhak on its own?
The speaker says anyone who follows the paralaukik field keeps hearing such accounts: a Sadhak goes to some place where he knows no one, feels he is trapped in a calamity he cannot escape, yet is guided by some alaukik shakti and gets out. In the Bhagatvaal and tantra fields, when a tantrik removing an enemy-related tantra badha finds his own earned siddhis and powers growing weak, outside help comes to him on its own. And at the ordinary level, he says, a devotee or sadhak who simply does nitya sadhana also receives the support of outside powers. The question he sets out to answer is how this happens and when a shakti begins helping a sadhak of its own accord.
Three forms in which otherworldly help reaches a person
The speaker says this support can take different forms. First, when you are caught in a crisis, many kinds of thoughts are sent into your mind and through them you are guided out. Second, guidance is arranged for you through some person. Third, a shakti itself takes on some form and helps you directly; this seems almost impossible, he says, but you will hear such episodes in many people's lives.
Who gets otherworldly help: those who keep a daily niyam
The speaker says the most important thing to consider is when and to whom this help comes. First of all, people who by daily rule offer arghya to Bhagwan Surya and to Tulsi ji, do their daily puja-path, and with surrender japa at least a fixed count of the mantra of some one Ishta Devata, have a niyam, and people who walk with niyam and nishtha are certainly helped. The reason, he says, is that a person who keeps a daily niyam, with even a little Shraddha and Samarpana and who reflects on the mantra, will think fifty times before doing any wrong act. The picture of someone doing 11, 15, 20 or 50 malas every morning and then abusing people all day and thinking ill of others is, he says, mostly something seen in TV serials and movies.
Small corrective troubles sent to a daily worshipper who goes wrong
The speaker says that if someone who really does daily seva-puja by niyam still behaves wrongly, then after a time the very powers he serves give him such punishments that he corrects himself and comes back in line, realising he should not do such things. The punishment is not one that causes great loss; only some small troubles come into his life, just to awaken Viveka within him, and then he understands. Sometimes, he adds, those powers also create means to save him, so that he gives up such acts, brings some Samarpana into the practice he keeps, and purifies his chitta; because if the chitta is not pure, none of this bears fruit.
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".
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.
Borrowed doubt: another person's failed kavach story makes the supporting powers withdraw
The speaker says nobody can dismiss "you had no trust, so the work did not happen" as brushing the matter aside. Reflect properly, he says: when surrender toward some deity first woke in you and you began some puja-path, you got a motivation from somewhere, someone told you their experience, or at the least you read a Purana or a Kavach whose Phalashruti says whoever recites it daily gains such-and-such, and whoever makes it siddha and recites it again gains Lakshmi, destruction of disease, God's own help. Reading that phalashruti, Shraddha woke in you and you began a daily niyam of path; that was a feeling of shraddha. Then some person tells you, brother, I used to recite this kavach a hundred times daily and still such a calamity came into my life, and hearing him you lower your own shraddha: we are doing it too, he is telling the truth, nothing is happening for me either. Then, he says, the powers that had been supporting you, by whose support your life was running very well, will also begin to leave your side.
Condition for continued otherworldly support: unchanged bhaav and an unbroken daily niyam
The speaker sums up: all the paralaukik powers that help you directly or indirectly do so only as long as you do not change the feelings of your mind, keep your thoughts surrendered to your aradhya, and carry out your daily niyam with nishtha and Samarpana. He closes by hoping listeners will keep their feeling of surrender: even in adverse times and in suffering, not let samarpana and Shraddha die, but keep them alive with Viveka, increase the feeling of surrender, investigate what mistakes they have made in their own life, and abandon every thought that would give rise to ashraddha within them.
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.
A family's three-yearly kadhai puja of Ma Vindhyavasini and how it is accepted through the sawari
A listener says that a puja of Ma Vindhyavasini was offered every three years by the elders of his house, that it is now offered by him, and that the puja is accepted by Ma through the medium of the sawari. That is a very good thing, the speaker answers, naming it as the kadhai puja.
Why does the sawari not come openly?
It is because of a lack of energy, or because of some kind of vachan bandhan, that the sawari does not come openly, the speaker says. Either your level of energy has not become such that they may come openly — for if they were to come openly, disorders would begin to arise in your body, so in one way or another it is a kripa on their part that they do not come openly. Or, if they are bound in some kind of vachan, if someone has stopped them, if some bandhan has been laid on them saying they are not to come, then there will be difficulty.
Why a sawari does not come can be said only once the deities involved are known
On the sawari not coming openly, the speaker says it can be spoken about only after knowing which devi-devatas are involved and all those things.
Can the sawari open through an anushthan of the Hanuman Chalisa?
Yes, the speaker says by name: absolutely, the sawari can open from an anushthan of the Hanuman Chalisa.
Does Bhagavati herself appear in a sadhak's experiences?
The final experience of Bhagavati is that Jagadamba is not coming there in her direct form. But whichever lok yogini is seated at that place is somewhere becoming manifest there. The interference of lok shaktis in life, he says, certainly does occur in one way or another.
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.
During sadhana it repeatedly feels that some shakti is standing at my bedside — is this right or wrong?
Say whether you are feeling fear and dread, or whether it feels good, the speaker answers. If it is feeling good to you, if it feels pleasant, then it is a good shakti. If fear is being felt, then it may be an ugra shakti, and it may also be a negative shakti.
What is apsara sadhana actually for?
And it has never been said there to stop, he says: in apsara sadhana completion has never been declared — it has never been said that after doing apsara sadhana you become complete. Apsara sadhana exists for assistance in dharma, artha, kama and moksha, in kama, so that your mind may be withdrawn from the desires you have. When you become complete, then you will move toward moksha, and the apsara will become your helper.
What should be done if the positive shakti with us is not helping?
Asked what to do when one has some shakti and yet negative energy still troubles, the speaker says this is a matter to be seen: whoever the positive shakti with you is, increase that shakti. Suppose some gan of Hanuman ji is with you but is unable to cooperate with you — then you should perform the anushthan of one of Hanuman ji's forms, the one-faced, five-faced, seven-faced or eleven-faced, with the full vidhi vidhan. Along with it, the seva puja of Bhagavan Shri Ram and Sita ji should be done together with the Ram Darbar.
All subordinate powers draw their capacity to bind from the Mahavidya
The speaker describes Bhagavati's tattva as a powerful gathered mass of stambhan shakti, by whose capacity everything stays stambhit and halted in its place. All the other subordinate powers obtain their capacity from this Mahavidya and only then complete work connected with stambhan.
Why do a crow, then cats and then dogs cry at two in the morning?
Asked why for four days at two at night a crow first calls, then cats fight, then dogs howl, continuing between two and four, he says that if this is continuing and happening at one and the same place, then let one thing be told: all the shaktis there are have a route determined for them, and according to the month they roam along their route. Where sawari comes upon people, where there is a truly auspicious divine shakti, one sometimes hears that at the time a divine shakti is to depart she will have said beforehand that she will come at that time and will have at least one pot of water poured, so that her grace may be obtained upon that house.
How does someone who has learnt tantra improvise?
When you learn to cook, he says, you can also make a new recipe in your own way once you know how to make everything. In the same way, a person who learns tantra — on which subject he has put up a video two days earlier, about why those whose fathers and grandfathers were tantrics are now suffering — does new mixtures. He will keep some other shakti awakened, will learn tantra, will have been taught something else by his guru, and with its help will awaken something else. In this way he will put an inauspicious shakti alongside the auspicious one, and at that time difficulty begins for you.
An invisible shakti that was with me has gone — how does it return?
To Naresh ji he says that if a thing of this kind is really so, then you must certainly have done something good before, which is why it was with you. It was there, and now either something has gone wrong or you have not done the seva-puja, and that is why there is difficulty with you. And how can you say that it was there before and is not now — there must be something, he says.
Why do middle-level shaktis obstruct a sadhak's progress?
The speaker says that the more japa you hold, the more the devatas will regard you at that level, and they too will hope that the japa and tapa of this sadhak or sadhika should not be quickly exhausted. But the middle-level shaktis of the upadeva category never wish you to go beyond them — that is why they have been called upadeva and not devata. They therefore create obstacles, and even give some good things in your life so that your attraction is broken.
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.
What do the divine shaktis do when they hear a sadhak's japa?
When those shaktis go into their divine kshetra and perform the seva-puja of Bhagavati, of their own ishta aradhya, at that same time they also try to hear who in that kshetra, around it, or anywhere in this Bharatvarsh is doing the naam and mantra japa of their ishta aradhya. They like it that someone else is reciting the mantra of their own aradhya, and as soon as they see it they assist in it. Siddhis, he says, are obtained for just this reason.
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